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THE LIBRARY 
OF 
THE UNIVERSITY 


OF CALIFORNIA 
LOS ANGELES 


GIFT OF 


γᾷ 


Γ 


πον = 


ἔν 


Digitized by the Internet Archive 
in 2008 with funding from 
Microsoft Corporation 


http://www.archive.org/details/quotationsinnewt0Otoyc 


QUOTATIONS 


IN THE 


ING eee it WEE INT. 


QUOTATIONS 


IN THE 


ΠΕ TESTAMENT 


BY 


CRAWFORD, HOWELE ΤΟΥ 


NEW YORK 
CHARLES, SCRIBNER’S SONS 
1884 


CopyriGHT, 1884, BY 
CHARLES SCRIBNER’S SONS. 


ἘΠΕ © E. 


No proof is needed of the value of the quotations in the New 
Testament: it is obvious that they help us very greatly to understand 
the material and the character of the New-Testament thought. They 
furnish a connecting link between the two great religious creations of 
the Hebrew race, Israelitism and Christianity. The Hebrew sacred 
literature, representing the most important period of the old national 
religious development, came to a close about 150 B.C., after running 
its course of nearly seven centuries; and two hundred years later 
arose the Christian literature of the New Testament, embodying the 
ideas of the new movement set on foot by Jesus of Nazareth. Old 
Testament and New Testament, though substantially identical in their 
religious conceptions, represent very different conditions of civiliza- 
tion and culture; they are separated from each other not only by 
centuries of time, but also by great social and political changes. 
Throughout these changes, however, the sacred volume of the nation, 
the Old Testament, preserved its authority as divine revelation, and 
supreme law of faith and life, for the Christian evangelists and apos- 
tles, as well as for the Jewish rabbis. How, then, we naturally ask, do 
the expounders of the new religious movement deal with the sacred 
books of their nation, the writings of the ancient prophets and priests 
and sages? What is their method of interpretation? how do they 


understand the instructions, exhortations, and predictions of the past? 


v 


vi PREFACE, 


how do they fit the old order of things into the new? It is the 
quotations that give us answers to these questions. Fortunately, 
the New-Testament writers cite the Old Testament so freely, that we 
can be at no loss to understand what view the leaders of the great 
religious revolution took of their relation to their national past, and 
what use they made of the religious material of its literature. There 
are few books of the Old Covenant that are not quoted in the New, 
and almost no line of thought in the former, whether theological, 
ceremonial, or ethical, that is not appropriated by the latter, and 
somehow woven into its own fabric of thought." 

The literature of the subject is not inconsiderable, as may be seen 
from the list of works given at the end of the Introduction. I have 
made free use of the most important of these, and desire here to 
acknowledge my obligations to them in general: where any thing 
specific has been taken from an author, reference is made to him in 
the immediate connection. 

Many of these books contain valuable material ; but none of them 
give what is needed by an increasingly large public, namely, a gen- 
eral view of the texts, and a precise comparison of the quotation with 
its original. Only a few go over the whole ground, and these are 
based in part on defective biblical texts and unsound exegesis. The 
aim of the present work is to discuss all the quotations in the New 


Testament, from the Old Testament and from other sources, to give 


* The books not quoted or alluded to are Obadiah, Ezra, Nehemiah, Esther ; 
from the book of Ruth, one fact (David’s genealogy, in Matt. i.) is taken, and 
Chronicles was, perhaps, in part also authority for the genealogies; there is 
mention of an incident from the book of Jonah (Matt. xii. 40; Luke xi. 30), and 
an allusion to Judges (in Heb. xi.); and there are, perhaps, allusions to Lamen. 
tations and Song of Songs. Of uncanonical books, there is one citation from 
Enoch (in Jude), and some further use of its material (in Revelation), and an 
apparent reference to Maccabees (in Heb. xi.). 


PREFACE. Vil 


the original texts with English translation, and as exact an explana- 
tion as possible of the various passages, so that the precise thought 
of the Old Testament may be set alongside of the use made of it in 
the New Testament, and the reader thus have all the material before 
him, and be able to draw his own conclusions. ‘Though I may not 
always have given a satisfactory account of the relation between the 
quotation and its original, or settled the questions respecting the 
Hebrew and Greek texts, my object will have been gained if I shall 
have succeeded in fairly stating the exegetical problems involved, 
and pointing out the proper method of solution. 

The material might be arranged in two ways: the theological or 
hermeneutical principles might be stated, and illustrated by examples ; 
or, the quotations might be discussed separately, one by one. The 
former would make pleasanter reading ; but I have chosen the latter, 
because it seemed necessary that the separate passages should be 
examined, with the original texts, before the principles involved could 
be understood. The texts are arranged, therefore, in the order in 
which they occur in the English Authorized Version of the New Tes- 
tament; except that, when one Old-Testament passage is quoted 
several times, all the quotations are treated together under the head 
of the first-occurring text. The full indexes at the end of the book 
will enable the reader to find not only any quoted passage, but also 
all Scripture-passages referred to, and all Hebrew and Greek words 
discussed. I have not thought it necessary to give statistical tables, 
but these may easily be made out from the indexes. At some future 
time I may be able to take up the first of the modes of treat- 
ment above mentioned, and examine in detail the principles of the 
quotations. 

No honest student of the Bible can object to a careful and hon- 
est sifting of its words, and no believer in God can fear that such a 
procedure will do harm. In the following discussions I have spoken 


plainly, yet never, I hope, irreverently. My aim has been to state 


viii PREFACE. 


what I hold to be the exact truth; and I ask, from those to whom 
some of the views here presented may seem strange, a careful exami- 
nation of the grounds on which they are based. I believe that the 
ethical-religious power of the Bible will be increased by perfectly free, 
fair-minded dealing, and by a precise knowledge of what it does or 
does not say. As its friends, we ought not to wish any thing else than 
that it should be judged strictly on its own merits; for to wish any 
thing else is a confession of weakness. There is too much reason to 
suppose that the belief which is so prevalent, in the mechanical infalli- 
bility of the Bible, is seriously diminishing its legitimate influence over 


the minds and the lives of men. 


Coin... 


INTRODUCTION. 


§1. FORMAL PRINCIPLES OF NEW-TESTAMENT QUOTATION. 
I. THE SOURCES OF THE NeEw-TESTAMENT TEXT. 


1. The quotations in the New Testament, from the Old Testament, 
are never made immediately from the Hebrew, but always from the 
Greek or the Aramaic version. 

In respect to their origin, they may be conveniently divided into 
four classes: those which agree with both the Hebrew and the Sep- 
tuagint ; those which agree with the Septuagint against the Hebrew; 
those which agree with the Hebrew against the Septuagint ; and those 
which agree with neither the Hebrew nor the Septuagint. 

The second class, which is by far the largest, must be derived 
from the Septuagint ; and the fourth, from the early Jewish Aramaic 
version, or from the Septuagint, by free citation. But the first and 
third cannot be supposed to come from the Hebrew, for two reasons : 
first, the number and character of the cases in which the New-Tes- 
tament writers depart from the Hebrew make it difficult to believe 
that they had this text before them; and, further, it is unlikely that 
Hebrew, which was a dead language in their time, was known to any 
of them except Paul, and his citations are almost uniformly from the 
Greek. Where, then, freedom of quotation will not explain the New- 
Testament deviations from the Septuagint, it is more natural to refer 
the citations, not to the Hebrew, but to the only other popular 


version of the Old Testament then in existence, — the Aramaic. 
ix 


= INTRODUCTION, 


In order to make these points clearer, let us look at the history 
and character of the two versions. 

2. The Septuagint. —When Paul began to write his Epistles, the 
Septuagint had long been the Bible, the authorized version, of the 
Jewish world. Begun in Alexandria about B.C. 275, and finished 
about B.C. 130, it rapidly made its way in the Roman Empire, 
where Greek was the language of general intercourse, and attained 
a consideration hardly second to that in which the Hebrew text itself 
was held. The Gentile Christians inherited this reverence from the 
Jews ; and, four centuries after the beginning of our era, Augustine 
thought it almost sacrilege that Jerome should undertake to super- 
sede the Greek, and the Old Latin which was made from it, by a new 
Latin version. It was not only among the Hellenistic or Greek- 
speaking Jews that the Septuagint was held in high esteem: it was 
equally honored in Palestine, where, though Aramaic was the vernac- 
ular, Greek was generally understood. ‘The evangelists and apostles, 
writing in Greek for a Greek-speaking public accustomed to the 
Greek version, naturally cited the Scripture from this version ; there 
are not many of the quotations in which the influence of the Septu- 
agint is not evident. 

But, supposing it probable that the New-Testament writers would 
quote from the Septuagint, the question arises, how nearly we can 
determine the Greek Old-Testament text of that time; unless we 
can fix this with some approach to precision, a comparison between 
it and the New Testament is not possible. The general answer to 
this question is, that we know the Old-Testament text about as exactly 
as we know that of the New Testament; for each text the oldest 
manuscripts belong to the same time,—the middle of the fourth 
century. But between these and the period when the New Testa- 
ment came into existence, lies a space of almost three hundred years, 
during which the two original texts, Old-Testament and New-Testa- 
ment, went their separate ways, each subject to its own processes of 
corruption ; so that it is conceivable that the relation between quota- 
tion and original should be markedly different in the first and fourth 
centuries. In this interval of three centuries, changes may have 
taken place in the Septuagint, or in the New Testament, or in both ; 
and the critical problem in our inquiry is, to restore in the two Testa- 
ments, if possible, the texts of the first century. 


INTRODUCTION. ΧΙ] 

So far as the New Testament is concerned, we may accept the 
critical results of the best modern editors, particularly Tischendorf 
and Westcott and Hort, as giving in general the nearest approach 
now possible to the original; the most recent text, that of Westcott 
and Hort, based mainly on the oldest manuscripts, may be regarded 
as representing with substantial fairness the autographs of the authors 
of the New Testament. 

And so also it may be said of the Septuagint text as given in the 
Vatican manuscript; that it is substantially identical with that of the 
first century. What may have been the fortunes of the Greek Old 
Testament from the moment of translation up to the middle of the 
first century of our era, it would be hard to say, and we are not here 
concerned to know ; we wish to determine in what form it lay before 
the New-Testament writers. In order to reach the most satisfactory 
conclusion on this point, we should have a critical edition of the 
Septuagint, based on a thorough examination of all known manu- 
scripts, versions, and quotations, —a work of enormous labor, for 
which the material is not yet ready. Failing such an edition," our 
best guide is the Vatican manuscript (about A.D. 350), which 
appears to have escaped the more extensive corruptions that befell 
the Septuagint during the three centuries which followed the appear- 
ance of the New Testament. Besides the ordinary errors of copyists 
to which all manuscripts are subject, the Septuagint was exposed to 
danger from two special sources, —the corrupting effect of Origen’s 
Hexapla, and the endeavor of Christian scribes to assimilate the 
Greek Old Testament to the Hebrew of the Old Testament and to 
the New Testament. 

Origen, the father of biblical text-criticism, finding that the uni- 
versally used Septuagint text of his time differed widely from the 
Hebrew, conceived the idea of publishing a diglot edition of the Old 
Testament which should enable the reader to control the Greek text 


1 At the last moment I have seen a copy of Paul de Lagarde’s edition, in which he 
undertakes to give the text of Lucian (which he holds to be that used by Chrysostom), 
after five manuscripts: αἱ, Vatican 330, thirteenth century; /, Coislinianus tertius, = 
Holmes 82; ἅ, Chisianus, R. vi. 38, parchment, eleventh century; 2, Parisinus 6, = 
Holmes 118; in addition to which he sometimes refers to z, Zittaviensis, = Holmes 44. 
In his present publication he gives only the text, but announces an edition containing the 
critical material. This, though a welcome addition to Septuagint text-literature, is only a 
preliminary work, and, as the author remarks, can be properly used only in connection 
with other similar works, such as the recension of Hesychius, which he purposes issuing. 


xii INTRODUCTION. 


by means of the Hebrew. For this purpose he arranged, in six 
parallel columns, the Hebrew in Hebrew characters, the Hebrew in 
Greek characters, and the four Greek versions, Aquila, Symmachus, 
the Septuagint, and Theodotion. But, while he allowed what the 
Septuagint had over and above the Hebrew to remain, — though 
marking such additions with an obelus, — he supplied, from the other 
Greek versions, those portions of the Hebrew that were not found in 
the Septuagint, marking them with asterisks to distinguish them from 
the genuine Septuagint text ; and succeeding scribes, neglecting his 
critical marks, confounded his additions with the genuine material, 
and produced a corrupt Septuagint text which agreed with the 
Hebrew far more than was the case in the true Greek text of the Old 
Testament. 

Further, there was a constant tendency, on the part of the Old- 
Testament scribes, to bring their Greek text into accord with the 
original biblical Hebrew and Greek, with which they naturally as- 
sumed it should be identical. A similar harmonizing process has 
gone on, as is well known, in the New-Testament manuscripts : when 
one Gospel differs from another, the two are often made to agree, 
usually by adding to the shorter account what it lacks of the longer. 
In the same way the Old-Testament Greek manuscripts were filled 
out and otherwise modified so as to bring them into agreement with 
the Hebrew ; and passages quoted in the New Testament were assim- 
ilated to the text of the latter. 

The best illustration of these two classes of corruptions is afforded 
by the Alexandrian manuscript (of the fifth century A. D.), which 
carries the process of assimilation so far as to become practically 
almost worthless for the criticism of the Hebrew text. Thus, to give 
one striking example of the bold manner in which the harmonizing 
copyists went to work: in Rom. xi., Paul quotes in verse 34 from 
Isa. xl. 13, and in verse 35 from Job xli. 3 (Sept. xli. 2), departing 
somewhat in the latter from the form of the Hebrew; and the 
Alexandrian manuscript, in order to maintain the New-Testament 
sequence, adds the Job-quotation from Romans at the end of verse 
14 in Isaiah (the same addition is found in the Sinaitic manuscript, 
S* and S*). These cases of assimilation are so numerous in the 
Alexandrian that we can never be sure, on its sole authority, that it is 
giving the true Septuagint text. ‘The same thing is true of a number 


INTRODUCTION, ΧΗ 


of other manuscripts which appear to belong to the same family as 
the Alexandrian,’ and the Sinaitic is not entirely free from this critical 
taint. 

We learn from Jerome (Preface to Chronicles), that in his day 
the Septuagint edition of Hesychius was used in Alexandria and 
Egypt; that of Lucian, from Constantinople to Antioch; and in 
Palestine, that of Origen’s Hexapla published by Eusebius and Pam- 
philus (about A.D. 320): this last he regards as the correct text, 
incorrupta et tmmaculata, while he identifies that of Lucian with the 
corrupt prehexaplar κοινή, or Greek Vulgate. If we could recover 
Origen’s text (which Jerome followed in his second revision of the 
Latin Old Testament, and which purports to be given in several 
Septuagint manuscripts), it would be a valuable instrument for the 
textual criticism of the Septuagint. But even then we should be 
compelled to judge of the material accessible to us by the evidence 
furnished by itself. We do not know what material Origen had, or 
what method he pursued, in the selection of his text; we can take 
the Hexaplar readings only as part of the evidence before us, to be 
judged on their own merits; and our final appeal must be to the 
testimony of the various Septuagint manuscripts themselves.? 

Among these, the Vatican appears to have the best claim to be 
considered as giving a genuine Old-Testament Greek text.3 It shows 
no traces of having been conformed to the Hebrew of the Old Testa- 
ment, or to the Greek of the New Testament. In a multitude of 
cases where it differs from the Hebrew, its readings are commended 
by their coherency and pertinency ; throughout the Old Testament 
it is clear that the Egyptian translators had before them a Hebrew 
text which was independent of that which the Masorites have given 
us, so that the Vatican manuscript is often equivalent to an Alexan- 
drian Hebrew manuscript of the third or second century B.C. Τὸ 
has by no means escaped scribal corruption, nor did the translators 
always understand their Hebrew original ; but in such cases we can 
often detect the occasion and the extent of the error by comparison 


1 For some valuable remarks on classes of Old-Testament Greek manuscripts, see the 
preface to O. F. Fritzsche’s edition of the Septuagint text of Judges: Ziirich, 1867. 

2 On the edition of Lucian, see the Prolegomena to Field’s edition of the Hexapla. 

3 The Vatican manuscript contains the whole of the Old Testament except Gen. 


i-xlvi. 28; Ps. ον. (cvi.) 27-cxxxvii. (Cxxxviii.) 6; and Maccabees. 


χὶν INTRODUCTION. 


with the Hebrew, and in general we shall be led to the conclusion 
that the Vatican text bears all the marks of genuineness, and of 
faithful, conscientious work on the part of the Alexandrian trans- 
lators. 

Thus the Vatican, representing the best Septuagint text of the 
fourth century of our era, will therefore, in all probability, come near- 
est to the text of the first century. It seems to have escaped the 
manipulation of the harmonizers; and so far as ordinary scribal 
errors are concerned, it is true of it, as of the New-Testament Vati- 
can text, that no very important corruptions are likely to have crept 
in during the three centuries that preceded it. As the New-Testa- 
ment text may be to some extent controlled by the early versions 
(Syriac and Latin), so the Greek text of the Old Testament may be 
in part controlled by the Hebrew, by the other Greek versions, and 
by the Old Latin. So that we shall not go far astray if we take the 
Vatican manuscript as representing substantially the Septuagint of 
the apostles and evangelists, and compare it with our best New- 
Testament text, using, at the same time, all the critical material at 
our disposal. 

3. Zhe Aramaic Version. — That an oral Aramaic version of the 
Old Testament existed in Palestine in the first century of our era, is 
almost certain. This is made very probable, in the first place, by the 
linguistic conditions of the time. The Palestinian Jews had ceased to 
speak Hebrew, and had adopted Aramaic as their vernacular, at least 
a hundred years before, and needed an Aramaic translation for their 
synagogue-service and their daily life, as their Greek-speaking breth- 
ren in Alexandria needed and produced a Greek translation. 
Further, we should naturally be led to the same conclusion from the 
history of the Jater written Aramaic versions or targums. ‘The line of 
written targums begins with that of Onkelos on the Pentateuch, about 
A.D. 150, after which comes Jonathan on the Prophets, about 250 
A. D.," and then various paraphrases of the Hagiographa some time 
later. These written versions suppose earlier oral translations out of 


1 These are the earliest dates: some critics (as Emanuel Deutsch, article Targums, 
in Smith’s Bible Dictionary) hold that there is no trace of written targums before the end 
of the third century and Zunz’s latest opinion seems to have been about the same as 
this. 


ον 
~ wht 


INTRODUCTION, XV 


which they have sprung, just as the Mishna was the written record 
of oral explanations of the Law which had been accumulating for 
generations. We know from the Talmud, that such oral renderings 
were given in the synagogues: after the scripture had been read in 
the original, the interpreter (meturgeman or targumist) followed 
with a translation into the vernacular.’ Only the Pentateuch, the 
Prophets, and the five Megilloth (Ruth, Lamentations, Esther, Song 
of Songs, Ecclesiastes) appear to have been read regularly in the 
synagogue ; but it may be considered probable that the remaining 
books, particularly Psalms, Proverbs, Job, and Daniel, would be so 
often referred to in synagogue-discourses, in the rabbinical schools, 
and elsewhere, that a great part of their contents in the Aramaic 
form would be familiar to many persons, and especially to students 
of the Scripture. The synagogue-reading would be a constant source 
of instruction, as is the case with the readings in the churches now ; 
and in that day, when books were few, and people depended far 
more than now on their memories, many a Scripture-passage would 
be retained with verbal accuracy. We may suppose that proverbial 
sayings and Messianic passages especially would be remembered ; 
there would be scriptural household words then as now. Even a 
writer well acquainted with the Septuagint would find the familiar 
Aramaic form of many passages recurring to him; and, if he were 
writing in Greek, might often naturally take occasion to render his 


Old-Testament quotation from Aramaic into Greek. This view 
derives additional support from the fact that it furnishes an easy 
explanation of not a few of the New-Testament quotations. The 
supposition of an Aramaic version is probable in itself, and it gives 
a clew to the understanding of phenomena in the quotations which 
it would otherwise be hard to account for. The correspondence of 
these complementary facts is a strong argument for the correctness 
of the supposition. 

I have spoken of this Aramaic version as an oral one. So far as 
concerns its validity as a source of New-Testament quotations, it does 
not matter whether the version was oral or written ; but this question 
is of interest as connected with the history of Bible-translation, and 


! The references to the Talmud are given by Zunz, Gottesdienstliche Vortrage der 
Juden, p. 8. 


Xvi INTRODUCTION. 


a brief examination may be given it here. Zunz, who holds to the 
existence of written targums before the beginning of our era, bases 
his opinion on the general probability that the Palestinian Jews 
would require vernacular translations of the Scriptures ( Goftesdienst- 
liche Vortriige der Fuden, pp. 5-10, 330 f.), and on the mention in 
the Talmud, in the middle of the first century of our era, of a 
targum on Job, whence might be inferred a still higher antiquity for 
the first vernacular translations of the Law' (pp. 61, 62). Bohl 
(Forschungen nach einer Volksbibel sur Zeit Fesu, Wien, 1873 ; and 
Die A.Tlichen Citate im N. Test., Wien, 1878) adopts and elabo- 
rates Zunz’s view, relying a good deal on the mention of the “Syrian 
Bible” in the Septuagint appendix to Job. Calling to mind the great 
consideration which the Septuagint enjoyed in the Jewish world, he 
supposes that there was a complete Syrian Bible or Jewish-Aramaic 
Targum, agreeing in the main with the Septuagint, and that from this 
were drawn most of the New-Testament quotations. 

Of these arguments, the only one of force is the first, — that the 
Palestinian Jews would need a vernacular translation of the Scrip- 
tures. But it would not thence follow that the translation must be 
written. The Egyptian Jews, it is true, had committed their Greek 
version to writing; but in Palestine the feeling against a written 
foreign version was stronger. The Palestinians accepted the Septu- 
agint as an accomplished fact made sacred by antiquity, but they 
might be slow to adopt a vernacular written substitute for the Hebrew 
We have the express testimony of the Talmud on this 
point: all explanations or “targums,” it is said, were to be oral 
( Ferus. Megilloth, 4, 1); in the synagogue-service, the reader and 
translator alternated, the former reading the Scripture by verses or 
paragraphs, the latter rendering it into the vernacular (Zunz: Goffes- 
dienstl. Vortr.,p 8). Tf this rule were sometimes violated, as Zunz 
supposes, it could hardly have been to any important extent, and 
versions so produced could hardly have been widely circulated. 
In point of fact, the written targums of which we know were made 
and introduced at a comparatively late period, and by slow degrees. 


original. 


Σ Zunz refers to Tosefta Sabb. cap. 14; Jer. Sabb. ὁ. 16, 1; Sabb. fol. 115%; Tr. 
Soferim 5, 15, where it is said that Rabbi Gamaliel caused a Job-targum to be hidden. 
Zunz also refers without discussion to the postscript to Job in the Septuagint, mentioned 
below. 


INTRODUCTION, XVil 


The date of Onkelos is not fixed with certainty, but is probably not 
earlier than the middle of the second century of our era. There 
was then an interval of a hundred years before the appearance of the 
next targum, that of Jonathan on the Prophets; and a still longer 
interval between this and the targums on the Hagiographa. The 
tardiness that the Jews showed in accepting these much-needed 
translations is certainly not favorable to the supposition that similar 
written versions had been in use for two hundred years or more 
before Onkelos. 

The reference to the targum of Job ( Ferws. Sabd., 16, 1) is of 
too uncertain a character to found an argument on. Gamailiel, it is 
said, standing on a piece of scaffolding on the sacred mount, had 
this targum handed him, and immediately ordered the workmen to 
bury it under the wall. If this story could be accepted as chrono- 
logically accurate, and an Aramaic version of Job were really in 
existence in the time of Gamaliel I. (A.D. 35) or Gamaliel II. 
(A. D. 75), we could not thence infer that any large number of such 
versions of Old-Testament books had then been made. We cannot 
argue that a targum of a Hagiographic book, like Job, would prob- 
ably be preceded by translations of the more important Law and 
Prophets ; on the contrary, the Jewish feeling of the time makes 
it more likely that an attempt to render the Scriptures into the 
vernacular would begin with the least honored division of the Old 
Testament, the Hagiographa. But the chronology of the Talmud 
is not sufficiently exact to enable us to rely with confidence on this 
statement. It is by no means certain which of the many Gamaliels 
15 here meant, nor that we have here an incident of the first century. 

The curious postscript to Job in the Septuagint (Job xlu. 18 ff.) 
reads as follows: “And it is written that he [Job] shall rise again 
with those whom the Lord shall raise up. This man is interpreted 
from the Syrian book as dwelling in the land of Ausitis, on the 
borders of Idumea and Arabia,” etc. What this “Syrian book” is, 
it is hard to say. The expression “is interpreted” (ἑρμηνεύεται) 
would certainly suggest a targum, which is literally an “ interpreta- 
tion.” But, on the other hand, the whole passage (taken mostly 
from Gen. xxxvi.) is in the style, not of Onkelos, but of the later 
targums; and it is doubtful whether it is a part of the genuine 
Septuagint text. 


XViil INTRODUCTION. 


In the absence of more definite data, it seems safest to be guided 
by the known Jewish fear of written vernacular translations as late as 
the first century, and by the fact that the first of the existent targums 
does not appear till the second century, or later ; and to conclude 
that the Aramaic versions known to the New-Testament writers were 
altogether, or with very slight exceptions, oral. They seem, to judge 
from the specimens given in the translations, to have been, for the 
most part, literally faithful to the Hebrew ; resembling, as we should 
naturally expect, Onkelos rather than Jonathan. F 

4. To return now to the four classes of cases mentioned above : 
in two of these, when the New Testament agrees with the Septuagint 
against the Hebrew, and when it agrees with the Hebrew against the 
Septuagint, the origin of the quotation may be considered to be 
clear: in the former case, it comes from the Septuagint ; in the latter, 
from the Aramaic. So, also, where the New Testament, the Hebrew, 
and the Septuagint are substantially identical, the quotation, for the 
reasons already given, must be derived from the Greek rather than 
from the Hebrew. 

Where the three texts, Hebrew, Septuagint, and New-Testament, 
all differ one from another, five explanations are possible: the New 
Testament may represent a different Hebrew or a different Septuagint 
text from ours, or an intentional or unintentional modification of our 
Hebrew or of our Septuagint, or, finally, an Aramaic translation which 
departed, for some reason, from the Hebrew independently of the 
Septuagint. 

All these possible explanations have to be kept in mind in dealing 
with the quotations ; the third and fourth are the most probable. 

As to the Aramaic translation, the Jewish reverence for the Scrip- 
ture makes it unlikely that such a version would purposely vary from 
the Hebrew text of the time. Variations might occur from a mis- 
understanding of the meaning of the Hebrew, though such errors are 
not likely to have been considerable ; or, the targumist may have had 
a different Hebrew text from ours, which comes to the same thing as 
the first of the explanations above mentioned; or, what is more 
likely, inaccuracy of remembrance, or a free mode of citation, might 
produce a quotation differing from the Aramaic, and therefore from 
the Hebrew. 

Now, as has already been pointed out, it is not likely that the 


INTRODUCTION, xix 


New-Testament writers used the Old-Testament Hebrew text at all: 
even the Epistles of Paul show no trace of such use. Nor, suppos- 
ing them to have used it, is it probable that the Hebrew text of that 
time differed, to any important extent, from ours. The Masoretic 
text dates from about the seventh century of our era, so that more 
than five hundred years intervened between it and the New-Testa- 
ment times. But during the whole of this interval there existed a 
well-established text-tradition: the words and letters of the sacred 
books were scrupulously and intelligently guarded (the fancy that the 
Jews altered the text for dogmatic reasons has long since been aban- 
doned), and the only source of corruption was scribal error, reduced 
toa minimum. Yet scribal corruption is always possible; and it is 
conceivable that a New-Testament writer has preserved a true read- 
ing of the Hebrew, current in his time, which the Masoretic text 
exhibits in corrupt form. Whether this is so, must be decided from 
the evidence in each particular case. 

Substantially the same remark is to be made of the Greek text, — 
the probability is, that in its best form, that of the Vatican manuscript, 
it does not differ greatly from that of the writers of the New Testa- 
ment. Considering the free manner of citing then common, we 
shall be more inclined to refer differences between the New Testa- 
ment and the Septuagint to the former than to the latter. 

The New Testament furnishes abundant evidence of modification 
of the Old-Testament text by its writers, sometimes unintentional, as 
would be natural in quoting from memory; sometimes intentional, 
to bring out into prominence an idea supposed to be contained in 
the original, or to obtain a form adapted to the purposes of the 
discourse, —a freedom perfectly consistent with the desire and pur- 
pose to be faithful to the original. 

There are only a few of the New-Testament quotations which 
may not be explained with reasonable probability in accordance with 
the facts above stated. I think that an examination of all the mate- 
rial will show that none of the citations are directly from the Hebrew, 
though there are not many cases where the meaning of the original 
is entirely missed or materially modified. : 


xx INTRODUCTION, 


IJ. FREE MANNER OF CrTING. 


The New-Testament writers allow themselves certain freedoms 
with the Old-Testament text, in the way of abridgment, condensa- 
tion, expansion, and combination of different passages into one. 
Examples of all these procedures will be found in the texts within 
discussed. (See Matt. ii. 23 ; Luke i. 76; John xii. 40; Acts iii. 28, 
vil. 32; Rom. ix. 25, 26, 33, x. 6-8; 1 Cor. xv. 45 ;. Gal. τ 55 
Heb. x. 37, 38.) : 

This method of citation results from several causes, — from the 
habit of quoting from memory, a consequence of the rareness of 
books ; from the fresh enthusiasm and earnestness of the writers, 
and their relation to the Old Testament; and from their hermeneu- 
Quotation from 
memory was undoubtedly of not infrequent occurrence, and may 
account for the slighter modifications of the New-Testament text, 
such as the omission or insertion of conjunctions and prepositions, 


tical principles (on this point see below, § 2). 


the substitution of a synonym for a noun or verb, or even such an 
alteration as an inversion of clauses. But no great emphasis is to be 
laid on this consideration; for so many of the quotations show 
verbal agreement with the Septuagint, for example, that we must 
suppose either that they were made from a written text, or, if not, 
that the memory of the writers was very accurate. In general, it is 
safe to seek for other sources of the modifications. The attitude 
of the New-Testament writers towards the Scripture would account 


for some of these text-changes. For them, it was the one thesaurus 
of truth. They had almost no other books. The words of the Old 
Testament had become a part of their mental furniture, and they 
used them to a certain extent with the freedom with which they used 
their own ideas. They would naturally throw in words, or give turns 
to expressions, that would bring out the ideas they supposed to be 
contained in the text.t| This was the more natural from the peculiar 


—————————————————— ΄΄΄“΄΄ΠἷΠΠὖΠ6ὖ:ιι͵͵͵͵᾽͵ὃ  ᾽Τ᾽ΤῬ,ήΈγἽἍ ἅ  ἝὁἝἘἕΕὉ 


ΤΑ flagrant example of this sort of citation in our own times is found in the turn 
often given to 1 Thess. v. 22: “Abstain from all appearance of evil” (King James's 
version) ; which, to bring out clearly the supposed meaning, is transformed into, “ Abstain 
from even the very appearance of evil.” So the favorite passage (Hab. ii. 14), “ The earth 
shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea,” 


INTRODUCTION. Xxl 


ideas of interpretation which then prevailed, which allowed one to 
bring out of the Scripture-text any meaning that the words could 
possibly be made to bear. (See Matt. ii. 6; Heb. xii. 21.) In 
such procedures, there is no intentional alteration of the sense of the 


Scriptures: no trace of purpose to misstate the meaning of quota- 
tions appears anywhere in the New Testament. Citations are made 
in good faith, and with general accuracy, from the versions which 
were familiar to the writers ; and the changes made were such as were 
believed to bring out the meaning into stronger relief. 


82. HERMENEUTICAL PRINCIPLES. 


1. The New-Testament writers, superior as they are to their con- 
temporary countrymen in clearness and elevation of religious concep- 
tion, in ethical precision, in the practical, effective side of teaching, 
in enthusiasm, intensity, and impelling power, — in a word, in all the 
content of the religious consciousness, —are yet, in the ordinary 
processes of thinking, men of their time. As expounders of religion, 
they belong to the whole world and to all time; as logicians, they 
belong to the first century. The essence of their writing is the 
divine spirit of love and righteousness that filled their souls, the outer 
shell is the intellectual form in which the spirit found expression in 
words. ‘Their comprehension of the deeper spirit of the Old-Testa- 
ment thought is one thing: the logical method by which they sought 
formally to extract it is quite another. As, without being Greeks, 
they wrote in the Greek of the day, so (with the exception of Paul), 
without being rabbinical, they thought in the rabbinical forms of the 
day. ‘Their Scripture exegesis is substantially that which we find 
in the Talmud,—the same methods and principles, and, to some 
extent, the same results. In addition to this, they are affected in a 
special manner by their Messianic belief, that is, by the fact that for 
them (as was not the case with the Jewish expounders of the Scrip- 
ture) the Messiah had already appeared, and his earthly career was 
known. We may consider briefly each of these points. 


becomes, by emphasis, “The earth ... as the waters cover the face of the great and 
mighty deep.” 


XXil INTRODUCTION. 


2. The Rabbinical Exegesis. — This has been so often described 
that it will be unnecessary here to do more than call attention to its 
principal features and its grounds. ‘These are not peculiar to the 
Jews, but belong more or less to that whole period, certainly to all 
circles that had not come under the influence of the more exact tend- 
ency of Greek thought which had begun to develop itself in Alex- 
andria. The Church father was at one, in this respect, with the 
Talmudical tanna, or traditional teacher: their method was a part 
The basis on which this 


of the intellectual culture of the times. 
exegesis rested was twofold, — profound reverence for the Scripture, 
and an unhistorical, unscientific mode of studying it. The devout 
student of that day believed that the sacred oracles contained all 
truth, and it was only a matter of patience to find in them all that it 
concerned man to know. It was a feeling akin to that expressed 
in the famous word by which, according to the legend, the Calif 
Omar decided the fate of the books of the Alexandrian Library: “ If 
they contain what is in the Kuran, they are unnecessary ; if not, they 
are injurious.” Even to-day, in Austria, it is from the Talmud 
(which gradually usurped the place of the Bible with one portion of 
the Jews) that the youth among the sterner orthodox learn geog- 
raphy, astronomy, law, and all science. In the first century, a similar 
feeling led men to look to the Scripture for all important facts of life 
and history. It was the Jews’ strong conviction of the absolute 
perfectness of the Law and the Prophets that led them to reject Jesus 
of Nazareth when he claimed to be a teacher from God above the 
Law. There could be nothing, they held, that God had not already 
given them in his book. They felt themselves superior to the rest 
of the world, in that they possessed a written revelation of the divine 
will, which was to be a sufficient guide in all their beliefs and acts. 
It would have been, for them, sacrilege to believe that there was any 
thing good which the Scripture did not contain. And the Scripture 
would have been a competent spiritual guide if they had pursued the 
proper method of interpretation, if they had sought by established 
rules of grammar and exegesis to discover their author’s precise 
meaning, if they had attended to the historical setting of the sacred 
words. But they were far from pursuing any such method ; nor must 
we blame them overmuch if they followed the principles of their 
time, — it is what expositors have always done. There was then no 


INTRODUCTION. Xxil 


historical criticism or exegesis: these sciences were not born till 
long afterwards. There was no recognized principle of interpretation 
to check men in their endeavors to find in the Bible what they 
wanted. There was no connected exposition: passages were inter- 
preted as they happened to occur in discourse, and there was no 
opportunity to work out a scientific hermeneutical system. Hence 
there arose an arbitrary Scripture-exegesis, the necessary result of 
reverence for the book uncontrolled by sound principles of interpre- 
tation. ‘The exegesis naturally took the two directions of literalness 
and spiritualizing, which, though seemingly mutually contradictory, 
are the necessary outcome of the rabbinical feeling. Reverence for 
the Scripture emphasizes its letter; but also, when a desired truth 
does not offer itself from the letter, seeks to discover a hidden mean- 
ing. On the one hand, each sentence, each word of Scripture, was 
invested with an independent meaning, which it retained even when 
wrested from its proper position in the discourse, and placed in other 
surroundings ; on the other hand, each sentence or word became a 
mysterious sign of such ideas as the devout but undirected imagina- 
tion of the reader demanded. ‘The whole method of exegesis may 
be summed up in the principle, that every sentence and every word 
of the Scripture was credited with any meaning that it could possibly 
be made to bear; and the interpreter selected the literal or the 
allegorical sense, or any other that suited his argument. For exam- 
ples in the Talmud, see Berakoth 4” (Michael, Dan. ix. 21), 5” (Ps. 
Viet), ὧν (Heclesexitey ns), τὴ 15% (Ps. xxvi.' 65 compare, by 
way of contrast, Matt. xi. 29); in the New Testament, 1 Cor. xiv. 21 ; 
Gal. ili. 16, iv. 22-26. The New-Testament method is the same in 
general as that of the Talmud, only far more cautious and reserved, 
a result that is due to the greater dignity and living power of its 
subject-matter. 

3. Lnfiuence of the Messianic Idea.— The earliest Jewish litera- 
ature of the Christian period — for example, eee targum of Onkelos 
(c. A. Ὁ. 150) —contal Old ‘Testa- 
ment. ‘This had begun, as far as we can judge from the remains of 


Messianic ir 


the pre-Christian literature, in the second century B.C. The pro- 
phetic promises of a glorious future for Israel, finding no literal 
fulfilment, were deferred and re-stated from time to time by the 
expounders. The Book of Daniel (c. B.C. 164) transforms the 


XXiV INTRODUCTION. 


seventy years of Jeremiah (Jer. xxix. 10) into seventy year-weeks, 
four hundred and ninety years (Dan. ix. 2, 24), with the expectation 
that the period is to end during that generation (Dan. ix. 27, xii. 11), 
but without mention of a personal Messiah (the “one like a son of 
man,” vii. 13, 14, seems, from verse 27, to be the nation Israel, 
or, rather, the faithful part of it). In the Sibylline Oracles, however, 
and in Enoch (¢. B.C. 130) the personal conception of the Deliv- 
erer is found distinctly stated: it was a revival of the predictions 
of Isaiah and Micah respecting a king who was to conquer the 
Gentiles, and reign over the purified and glorified Israel. These 
books make no references to Old-Testament passages; but in the 
schools, where discussions of Scripture-texts formed a part of the 
course of instruction, a system of Messianic interpretation would 
naturally spring up, and of this we have the results in the-targums 
and the Talmud. The general principle of interpretation seems to 
have been, that every Old-Testament reference to a lofty future for 
Israel was to be regarded as a prediction of the Messianic time ; and 
every mention of a personal head of the re-established nation, as a 
prediction of the Messiah. In general, the rabbinical teaching con- 
cerning the Messiah was, that no one knew the day of his coming, 
that this day should be preceded by wars, that the Messiah should 
suffer, and that all the Gentiles should be brought under the Law. 
For the talmudical references, see the “‘ Horz Hebraicze et Talmud- 
ice” of Lightfoot and Schottgen ; Buxtorf’s Lexicon Chaldaicum, s. v. 
mw; Barclay’s “The Talmud ;” Schuhl’s “Sentences du Talmud.” 

In the case of the New-Testament writers, who held the general 
Messianic views of their time, the Messianic quotation was stimulated 
by the fact that they had before them the Messiah’s life. All the 
important events of this life, they believed, were predicted in the 
Scripture, and they were not left merely to surmise that such and 
such passages were of Messianic import ; knowing the events of the 
Christ’s earthly career, they could compare them with the Old Testa- 
ment, and find the anticipation of them in the Prophets. His com- 
ing was synonymous with the foretold redemption of Israel, his work 
was the essence of the Old-Testament thought. Besides the predic- 
tions of a kingly leader, all those passages that describe the sufferings 
of God’s saints, those that contain names and expressions connected 
with the life of Jesus Christ, all that in any way recalled the experi- 


INTRODUCTION, xxv 


ences or the words of the Master, would naturally be regarded as 
prophetic delineations of him and his work. The current system of 
Scripture-interpretation favored such a use of the Old-Testament 
material. ‘There was no attempt to fix the historical sense of the 
Bible with precision. The deeper the reverence for the departed 
Lord and for the divine word, the greater the disposition to find him 
everywhere. Any thing else would have been unnatural for that time 
and for those men. 

4. It is obvious that we must distinguish between the biblical 
interpretation of the evangelists and apostles, and their authority as 
historians and teachers of ethics and religion. Paul’s expositions of 
justification by faith (Rom. i.—-viil.), of love as the essence of reli- 
gion (1 Cor. xili.), and of Christian liberty (Gal. v.), are not less 
admirable because he does not write the Greek of Thucydides, or 
because he did not know the Copernican system, or because his 
exegesis is not conformed to scientific rules. Interpretation is as 
really a human and a modern science as astronomy or chemistry ; and 
to demand of the New-Testament writers that they shall practise the 
historical methods of our day is to wish to tear them from their sur- 
roundings, and strip them of their human naturalness. It is an equal 
injustice to undervalue their religious power because of their igno- 
rance of scientific methods, or to ascribe to them scientific knowledge 
because of the reverence we feel for them as religious teachers. We 
must accept the local setting of their teaching as a part of their 
human shape; and be content to take the spiritual essence of 
their thought, undisturbed by the peculiar forms which it received 
from the times. Here we are dealing with them only as interpreters 
of the Old Testament ; and the only question to be answered is, how 
far they have given the sense of the passages they cite. 

The meaning of the Old Testament can be discovered only by the 
application of the rules of sound interpretation. The true reading 
of the Hebrew text must be fixed by the principles of Old-Testament 
textual criticism; the significations of the Hebrew words must be 
determined by the facts of Hebrew lexicography ; for the translation, 
we must have recourse to Hebrew grammar; and for the sense, we 
must depend on the science of Old-Testament exegesis, whose prin- 
ciples are derived from the study of the Old-Testament text. These 
principles are sufficiently well-known and clear to enable us, in most 


ΧΧΥΪ INTRODUCTION. 


cases, to determine the meaning of the Hebrew with reasonable 
certainty. The Old Testament is to be made its own interpreter. 
The Messianic passages, for example, that is, those which relate to 
the hope of Israel’s coming deliverance and blessedness, will always 
bear on their face not only their Messianic character, but also the 
particular nature and the extent of their Messianic expectation. 
Whether the promised glory is to be national or individual, political 
or religious or both, whether it is to be effected by a political mon- 
arch or in some other way, whether it is to occur in a short time 
or only after a long period, is determinable from the context with 
little less than certainty. The prophet, seer, or psalmist writes with 
no vagueness: he has in mind a definite picture, and describes it in 
clear words. There is no room, in the Old-Testament thought, for a 
double sense: such a thing is out of keeping with the tone of the 
predictions, even in the case of the Daniel-apocalypse, where, with 
all the symbolic material and allusional expressions, the main mean- 
ing is simple and clear. The hopes for their people that the prophets 
founded en their faith in God, and on their conception of the situa- 
tion and needs of the nation, were quite definite. They meant to 
say, and they did distinctly say, one thing ; and what that was, we may 
discover, and compare with it the New-Testament interpretation. 

In considering the New Testament dealing with the Old Testa- 
ment, we must distinguish between the spiritual thought and hopes 
of the prophets, and the local national form in which they were 
clothed. In point of fact, the prophets announced the complete 
restoration of the Israelitish nationality, with political power and 
glory, with religious leadership and general pre-eminence over the 
other nations. The idea of religious re-creation was always promi- 
nent, but it was never dissociated from the expectation of political 
regeneration. The nation was to be exemplary in obedience to the 
divine law; and by its enlightenment, its holiness, and its suffering, 
was to lead foreign nations to the truth, and be their recognized 
head. Now, politically, all these hopes were cruelly disaprointed : 
the Israelitish nation went steadily down (with one brief stay, in the 
Maccabean period) till its extinction by the Romans. But the other 
side of the prophetic expectation was fulfilled in a very remarkable 
manner. Israel did become, through Jesus and Christianity, the 
religious teacher of the world; not in the way the prophets looked 


INTRODUCTION, XXVil 


for, but still in a very real way. Moreover, this religious victory was 
a direct result of the religious principles announced by the prophets. 
It was no accident that Christianity was the daughter of Judaism ; 
the deeper inner life of Israel ran its course according to a definite 
law, and flowered out into Christianity by the very principle of its 
being. History offers no grander picture than the religious life of 
Israel: the prophets, for four centuries or more, pouring out their 
souls in passionate longing for the ideal State, upbraiding, encoura- 
ging, denouncing, urging, dragging the nation with unflagging enthu- 
siasm and hopefulness towards a splendid future, in which political 
supremacy went hand in hand with ethical-religious purity ; the slow 
but sure vanishing of the people’s political life as the centuries 
passed ; and finally, when the situation seemed hopeless, Christianity 
starting into life, the embodiment of the prophets’ religious longing, 
the realization, on a scale of which they had not dreamed, of the 
best that they had announced for their own people and for all the 
world. —— This is a harmony far more wonderful than the mechan- 
ical fulfilment of predictions respecting the life of the Messiah. The 
great miracle is Jesus himself as the fulfilment of the essential 
prophetic thought, not that this or that event of his life should have 
been literally predicted. Christianity is the complement and con- 
summation of the old Israelitism: this is the most striking fact that 
comes out from the comparison between the Old Testament and the 
New. 
though in most cases by, or in connection with, a method of inter- 


This fulfilment is brought out in the New Testament, 


pretation that cannot be called legitimate. The natural, historical 
interpretation seeming to them not to yield satisfactory results, the 
New-Testament writers spiritualize ; but faulty exegesis 1s no great 
matter alongside of the power of their theme, and the inspiration 
of their pure and strong spiritual thought. 

We must judge the New-Testament writers by the strictest rules 
of grammatical and historical exposition. Nor can we pursue any 
other method with the Scriptural citations of him whose words are 
most sacred, — Jesus himself, the essence of whose life and utter- 
ances is truth. He who seized on the spiritual germ of the Old- 
Testament thought, and gave it living energy, who touched the core 
of man’s religious life, whose teaching was the pure reflection of his 
sustained communion with God, — does he also follow the hermeneu- 


XXViii INTRODUCTION. 


tical principles and share the hermeneutical opinions of his day? It 
is a question that can be answered only by an examination of his 
references to the Old Testament, in so far as we may suppose that he 
is correctly reported in the Gospels.'. We must compare them with 
the original passages interpreted according to what we hold to be 
the best canons of hermeneutical science. ‘The comparison must be 
made with all caution, humility, and reverence ; but the science of 
hermeneutics must be the final authority, even if it should seem to us 
to come in conflict with him. To take any other position, out of 
reverence for his person, would be to deny hi§ spirit, and forget his 
teaching ; to assume his interpretation of the Old Testament to be 
final authority, is to assume that which can be proved only by investi- 
gation. The Bible itself nowhere teaches that a holy man, sent with 
a message from God, or a son of God, the embodiment of the divine, 
would be lifted above the ordinary conditions of human life. It must 
not be forgotten, that we are dealing with the visible phenomena of 
the Master’s human life, not with the mystery of his personality. 
The physical, social, and intellectual conditions of the life of Jesus 
were those of the first century of our era, in Palestine. Because he 
lived then and there, he spoke Aramaic instead of Hebrew or Greek, 
he grew up in a certain intellectual atmosphere, he adopted a certain 
mode of life, his teaching assumed a certain outward shape, he 
attacked certain vices, he gathered about him a certain circle of 
friends and disciples. As an individual man, he had of necessity a 
definite, restricted intellectual outfit and outlook; and these could be 
only those of his day and generation. To think of him as acquainted 
with modern science, or rather with perfect science, is to destroy his 
human individuality, and go in the teeth of the record. If he did 
not know the day of consummation (Matt. xxiv. 36), why should he 
be supposed to know the science of the criticism of the Old Testa- 


1 In some cases, his words appear to have been added to and colored by the oral 
tradition. To mention one example: a comparison between Matt. xii. 39, 40, and Luke 
xi. 29, 30, makes it probable that Jesus himself said only that Jonah was a sign to the 
Ninevites by his preaching ; and the tradition added the parallel between the prophet’s 
three days’ stay in the fish’s belly, and the abode of the Son of man for the same period 
in the heart of the earth. Such expansions of his words may often have been made 
unconsciously ; we must judge in each case whether it is probable that this process of 
coloring has taken place. 


INTRODUCTION. ΣΧ 


ment, which began to exist centuries after his death? As teacher 
of spiritual truth, sent from God and full of God, he is universal: 
as logician and critic, he belongs to his own times. We may safely 
appeal to him for support when we say that true reverence for his 
person and teaching is not incompatible with the most thorough and 
independent investigation of his words. His own test of discipleship 
is oneness of spirit with him, not formal recognition and laudation 
(Matt. vil. 21). If the question were of the date and authorship 
of a psalm (Matt. xxii. 43), can we doubt that he would say, Follow 
the teaching of sound science, and not the Jewish tradition ? 

As to the critical opinions of the New-Testament writers, there 
is no treason to doubt that they were those of the Jews of the time 
(nearly what is now known as the Christian traditional view). Ac- 
cording to the Talmud,'! the Pentateuch was written by Moses (except 
the eight last verses, which were added by Joshua); the books of 
Joshua, Isaiah, Jeremiah, Ezekiel, the twelve Minor Prophets, Daniel, 
Ezra, Nehemiah, by the men whose names they bear (except that 
the five last verses of Joshua were added by Eleazar and Phinehas) ; 
Samuel, by Samuel, Gad, and Nathan ; the Psalms, by David, Adam, 
Melchizedek, Abraham, Moses, Heman,:Jeduthun, Asaph, and the 
three sons of Korah; Proverbs, Song of Songs, Ecclesiastes, by 
Solomon; Ruth, by Samuel; Lamentations, by Jeremiah; Esther, 
by the men of the Great Synagogue ; Chronicles, by Ezra. This, in 
general, was doubtless the received opinion in the first century,? and 
must have been held by the New-Testament writers. Nobody then 
doubted that Moses wrote the Pentateuch, and David the psalms 
which are ascribed to him in the titles; it had not occurred to any 


man to examine such questions. We have no occasion, however, 
to take this critical view into consideration here; for, in the first 
place, the New-Testament textual and hermeneutical manner of 
dealing with the Old Testament (with which alone we are here con- 
cerned) is not materially affected by questions of date and author- 


ship ; and, in the second place, if the New-Testament writers hold 


1 Baba Bathra 14>, Makkoth 119, Menahoth 308, 

? There were discussions in the schools, throughout the first century, as to the 
canonicity of certain books, especially Song of Songs and Ecclesiastes; but this does 
not seem to have affected the question of authorship. 


XXX INTRODUCTION. 


the traditional critical opinions of their time, and if these opinions 
should not agree with the results of scientific inquiry, their credit and 
authority as religious teachers is no way thereby impugned: we must 
take their critical method, as we take their exegetical, as the local 
framework of their real thought. It was clearly not their purpose to 
teach either exegesis or criticism. 

5. Formulas of .Quotation. — A tabulation and discussion of the 
formulas by which the quotations are introduced would be useful if 
it should throw special light on the estimation in which the New-Tes- 
tament writers held the Hebrew Scriptures, and the use they made 
of them. But this is not the case. We know, from the general tone 
of the New Testament, that it regards the Old Testament, as all Jews 
then did, as the revealed and inspired word of God, and clothed with 
his authority. We know that the New Testament accepts the current 
opinion of the time as to the authorship of the various Hebrew 
books. On these points we get no new light from a detailed examin- 
ation of the formulas. We get as little light on the question, 
whether the Old-Testament passages are cited as direct predictions, 
or authoritative divine utterances, respecting the persons, events, 
rules, or propositions, in connection with which they are quoted; or 


whether these last, are regarded only as illustrations of the Old-Testa- 
ment word. This question must be decided from the context in 
every case ; and it is not till we have settled it from general consid- 
erations that we can determine definitely what the significance of the 
formula is. Thus, the apparently simple expression, “that it might 
be fulfilled,” in Matt. i. 22, has been variously understood. Palfrey 
( Fudaism and Christianity) holds that it indicates only an applica- 
tion, by the Evangelist, of Isaiah’s words. to an event different from 
that of which the prophet used them; Alford (Greek Testament) 
thinks it beyond doubt that the expression denotes, in the mind of 
the Evangelist, a direct and literal prediction by Isaiah; in the opin- 
ion of Turpie (Zhe New-Testament View of the Old), what is in- 
volved is “a certain connection between this last-mentioned matter 
and that mentioned before.” 

It seems impossible to lay down any universal rule for the mean- 
ing of the formulas. Surenhusius’ attempt to find for each New- 
Testament formula a corresponding Talmudical, and to assign a 
definite significance to each, is generally admitted to be unsuccessful ; 


INTRODUCTION. XXXi 


his precise rabbinical definitions are not warranted by the facts, and, 
if they were, it would be unsafe to assume that the New Testament 
everywhere employs the scientific expressions of the schools.  Pal- 
frey endeavors to show,' from classic, Syriac, and Jewish writings, 
that the common practice of that time was to cite as fulfilment what 
was regarded as only illustration. If this could be shown for the 
Talmud, it might help us to form a canon of interpretation for the 
New Testament. But the same uncertainty exists in the quotations 
of the Talmud as in those of the New Testament. We cannot 
transfer our feeling to those times, and say, that, because we should 
have cited a later fact merely as an illustration of the principle con- 
tained in an earlier, therefore this was the procedure of Jews of the 
four or five first centuries. On the contrary, it may well be that they 
looked on many things in the Scripture as predictions that we should 
treat differently. 

It may be regarded as probable, that the New-Testament concep- 
tion of the relation of the quotation to its original is the current 
Jewish one of the day, and must be gathered from a wide reading of 
the literature ; we must be guided by sympathy with the feeling of the 
writers, rather than by definitions that we may attach to the formulas. 
The choice of a particular formula in the New Testament is deter- 
mined, not according to any rigorous system of scientific use, but 
by the natural proprieties of the discourse. ‘The differences between 
various expressions, such as, “that it might be fulfilled,” “thus it is 
written,” ‘this is he that was spoken of by the prophet,” “ the Scrip- 
ture says,” will be found to be rather rhetorical than logical ; and the 
tone of the passage will commonly enable us to determine whether 
or not the Old-Testament word is cited as a prediction. 

Those who wish to examine the formulas in detail are referred to 
the works of Surenhusius, Davidson, and Turpie, mentioned below 
in the list of books: Turpie gives the statistics at wearisome length, 
Surenhusius cites the Talmudical parallels, and Davidson makes some 
judicious remarks on the classification of formulas. 


1 See his learned and attractive discussions in his ‘‘ Lowell Lectures on the Evi- 
dences of Christianity,” vol. 11, ; and his “ Relation between Judaism and Christianity,” 


PP- 17-33: 


ΧΧΧΙΪ INTRODUCTION. 


§3. CHARACTERS OF THE QUOTATIONS IN THE SEVERAL 
NEW-TESTAMENT BOOKS. 


While the whole body of New-Testament quotations has certain 
general characteristics, such as are above described (δδ 1, 2), each 
book shows peculiarities in its citations, depending on its subject- 
matter (whether narration, argument, or exhortation), the style and 
aim of the author (whether these lead him to cite literally or freely), 
and his linguistic relations (whether he cites the Greek or the Ara- 
maic version). These will appear in the examination of the various 
passages, but may here be briefly named and classified. The books 
divide themselves naturally into the following groups: the Gospels ; 
the Acts; the Epistles of Paul; the Catholic and Pastoral Epistles ; 
the Apocalypse. 


The Gospels. —The quotations by the Evangelists themselves, 
relating to the life of Christ, are all from the Prophets and Psalms, 
except Luke ii 23, 24, from Exod. xiii. 2; Lev. xii. 8 (offering of 
doves on the birth of a child); and perhaps Jno. xix. 36, from Exod. 
xii. 46 (“a bone of him shall not be broken”). The citations from 
the Law, with the above exceptions, are in the course of legal and 
ethical discussions by Jesus ; and the mass of his quotations also are 
from the Prophets and Psalms. 

This fact, in contrast with Paul’s appeals to the Pentateuch (see 
below), may be taken to indicate’that the Evangelists represent the 
popular, or unlearned, conception of the Messiah, as he was held to 
be portrayed in the Prophets and Psalms. ‘The events of his life 
which are considered to correspond to Old-Testament passages are 
simply marked as proof that he was the fulfilment of the Messianic 
predictions. The Evangelists (with a partial exception in the case 
of John) are purely biographers, not trained in rabbinical methods 
of reasoning, and only concerned to note with objective simplicity 
the facts in the Messiah’s career. The following table will show their 
relations to one another in respect to the material of quotation : — 


Peculiar to Matthew : i. 23, ii. 6, ii. 15, ii. 18, ii. 23, iv. 15, 16, viii. 17, ix. 13 
(and xii. 7), xii. 18-21, xiii. 35, xvi. 27, xviii. 16, xxi. 16, xxvii. 9, 10 . 15 
Peculiar to Mark: ix. 48. . ᾿ . 4 . . 5 5 . ayes 


INTRODUCTION. XXXill 


Peculiar to Luke: i. 17, ii. 23, ii. 24, iv. 18, 19, xxii. 37, xxiii. 46. 5 ae 10 
Peculiar to John: ii. 17, vi. 31, vi. 45, vii. 38, viii. 17, x. 34, xii. 38, xiii. 18, 
XV. 25, XIX. 24, Xix. 36, Xix. 37 : ; ; - : : 
Peculiar to Matthew and Mark: xiii. 14, 15 (iv. 12), xv. 4 (vii. 10), xv. 8, 9 
(van 6...)» Xx (eo 16) ay (ΝΣ: ἢ» 8)» ΧΙΧ. 7 (ΣΧ: 4) XXL. 42) (xii, TO, 11); 
xxii. 32 (xii. 26), xxvi. 31 (xiv. 27), xxvi. 38 (xiv. 34), xxvii. 46 (xv. 34) . ΤΙ 
Peculiar to Matthew and Luke: iv. 4 (iv. 4), iv. 6 (iv. 10, 11), iv. 7 (iv. 12), 

iv. Io (iv. 8) ; : ‘ ᾽ Ξ : : : . : : aia 
Peculiar to Matthew and John: xxi. § (xii. 14, 15), xxvii. 35 (xix.24) . 4. 2 
Peculiar to Matthew, Mark, and Luke: xi. to (i. 2; i. 17, and vii. 27), xv. 4, 

and xix. 18, 19 (vii. 10, and x. 19; xviii. 20) [two quotations], xix. 19, 

and xxii. 39 (xii. 31; x. 27), xxi. 13 (xi. 17; xix. 46) [two quotations], 

ἘΣ 95. (Σ11 2: XK.) pi ΧΧΙ 42 (XI τὸ; 11; Xx. 17]; (xxi. 24° (xi. 10; 

XxX. 28), XxIl. 37 (Xil. 20; 305 x. 27), xxl. 44 (xii. 36; xx. 42, 43), xxiv. 


(Xs) -XVils, ΧΙ) : : ἢ : ᾿ : : ; ᾿ ι IT 
Common to Matthew, Mark, Luke, and John: iii. 3 (i. 3; iii. 4-6; i. 23), 

xiii. 14, 15 (iv. 12; viii. 10; xii. 40), xxi. 9, and xxiii. 38 (xi. 9; xix. 38; 

xi. 13) : Σ Ε : :- - 5 : - : 5 : at one: 


The Synoptics, as appears from the table, are to be put by them- 
selves into a sub-group; they are nearer to one another, in their 
material of quotations, than any one of them is to John. They 
further differ from the Fourth Gospel in the literalness of their cita- 
tions. The resemblance in material between Matthew and Mark, 
again, is greater than that between them and Luke. ‘The relations of 
the Synoptics to the versions are various (see below, under each). 

Matthew cites generally, possibly always, from an Aramaic ver- 
sion. The passages in which he is identical with the Septuagint are 
mostly of so simple a character that the Aramaic may easily have 
agreed with the latter (see Matt. iv. 4, iv. 6, xxi. 9, 13, 16, 42); in 
some cases, as Matt. xiii. 14, 15, this is less likely, though not impos- 
sible. Supposing an original Aramaic Matthew, its citations would 
appear in our present Gospel as translations from Aramaic into 
Greek ; but then, we are not sure of the extent of the original Mat- 
thew, nor is it unlikely that the Greek translator would sometimes 
adopt the Septuagint form of a citation. 


Of the quotations 
proper in this Gospel, about ten, or one-fourth of the whole, are made 
by the Evangelist himself; the rest belong to Jesus, except three, of 
which two are made by the Jews, and one by John the Baptist. 
The citations of the Evangelist (i. 23, ii. 15, ii. 18, ii. 23, iv. 15, 16, 
viii. 17, xii, 18-21, xili. 35, xxi. 5, xxvii. 9, 10) are all intended to 


XXXiV INTRODUCTION. 


prove the Messiahship of Jesus, and they are all characterized by a 
mechanical literalness, especially those that are peculiar to him: he 
alone finds in the Old Testament the birth from a virgin, the return 
from Egypt, the lamentation over the Bethlehem children, the refer- 
ence to the abode of Jesus in Nazareth and his preaching in Galilee, 
his bearing of men’s bodily diseases, his desire to avoid popular 
disturbances, his habit of teaching by parables, and the purchase of 
the potter’s field; in all these cases he passes over the broad spirit- 
ual meaning of the Old Testament, in order to seize on some local, 
unimportant point of connection which he supposes to exist between 
the Scripture and the life of the Christ. His naively mechanical 
method of citation stands in striking contrast with the profound 
spirituality of Jesus’ own treatment of the Jewish Scriptures. See 
especially the opening section, chapters i., ii., though the examples 
are by no means confined to this section, but are found throughout 
the book. 

Mark himself cites only two texts (i. 2, 3), both relating to John 
the Baptist, of which the first is quoted in Matthew by Jesus, and the 
second by John. He thus prefers to exhibit simply the life cf Jesus, 
his acts and words, without specially pointing out his Messianic char- 
acter. Mark’s citations often agree with those of Matthew; though 
he is, as a rule, freer, less literal than the latter. In one case (i. 2) 
he seems to follow an Aramaic version, and may possibly have done 
so in others ; but he generally cites from the Septuagint. 

Luke decidedly follows the Septuagint, yet appears in several pas- 
sages (i. 17, iv. 8, vii. 27, xxii. 37, xxiii. 46), to be influenced by the 
Aramaic, guided, probably, in such cases, by a traditional form of 
the quoted text. The short passages above mentioned may have 
come to Luke from Palestinian sources, and fixed in an Aramaic 
form which he rendered into Greek, while for the most part he took 
He himself makes only 
three direct references to the Old Testament ; two in explanation of 
the consecration-offering (ii. 23, 24), and one respecting John the 

saptist (iii. 4-6). Like Mark, and unlike Matthew, he is not a Messi- 
anic commentator. He holds himself less strictly to the original 
than the other Synoptics, allowing himself sometimes considerable 
freedom in citation (see i. 17, and perhaps iv. 18, 19); he is less of a 
chronicler, and more of an historian, with effort at literary form. 


his material directly from the Septuagint. 


INTRODUCTION. XXXV 


Of the quotations peculiar to him, two (i. 17, comparison between 
John and Elijah, by the Angel Gabriel ; and ii. 23, 24, consecration- 
offering) may be set down to his desire for historical fulness ; one 
(iv. 18, 19, Jesus’ mission to the poor and distressed), to his purpose 
to bring out the humanitarian side of the work of the Christ; one 
(xxiii. 46, “ Father, into thy hands I commit my spirit’’) presents 
the last moment of Jesus in a calmer, more trustful aspect, in con- 
trast with the cry of anguish found in Matthew and Mark; and one 
(xxii. 37, “he was reckoned with transgressors’) offers nothing 
special. Occasionally, as in iil. 4-6, he is much fuller than the other 
Synoptics. 

Fohn stands apart from the other Evangelists in materials and 
manner of citation. He has only two quotations in common with 


Matthew alone, and three in common with all the Synoptics. 
He deals very freely with the Old-Testament (Septuagint) text (see 
Πα, Vi. 45, Vil. 38) Mill. 10, xix. 36) ; concerned only with the 


substance, he is not careful of verbal exactness. At the same 
time he resembles Matthew in his anxiety to find literal parallels 
between the Old Testament and the life of Jesus, though he goes his 
own way in the selection of points of contact, in accordance with 
his different conception of the Christ; see the little group of cita- 
tions in xix. 24, 36, 37, especially xix. 24, where the other Evangel- 


ists mention the fact (the dividing of the garments by lot at the 


cross), but John alone sees in it the fulfilment of a prediction. 
He follows the Septuagint (except apparently in xix. 37), as was 
natural in one writing for a non-Jewish public. 


“εἴς takes its citations (with a single exception, xiii. 47) from the 
Septuagint. They occur in the speeches of Peter, Stephen, Paul, and 
James, and in the narrative of the eunuch. Those of Peter (except 
i. 20, referring to Judas) and James, and most of Paul’s, are Messi- 
anic, and are characterized by the same neglect of the Old-Testa- 
ment historical relations which we find in the Gospels. Stephen’s 
speech (vii.) is simply an historical sketch, and says nothing of fulfil- 
ment of predictions ; and so, in part, is Paul’s address at Antioch 
(xiii.), but the latter falls into a line of rabbinical exegesis, like that 
which he gives in his Epistles. 


ΧΧΧΥΪ INTRODUCTION, 


The hermeneutical character of Pax/’s quotations naturally varies 
somewhat with the nature of their subject-matter. In the hortatory 
parts of his epistles, the citations are commonly literal and simple: 
there is no occasion for exegesis. But where he has a thesis to 
establish from the Old ‘Testament (especially in Galatians and 
Romans), he employs without stint the forced and _ spiritualizing 
interpretations of the time. He finds the materials of his arguments 
not only in the Prophets and Psalms, but also in the Pentateuch. 
We may consider this the learned treatment of the Messianic ques- 
tion, in contrast with the Gospels and the Acts, which confine them- 
selves to noting accordances between the Old Testament and the 
Messianic times. ‘The Pentateuch stands comparatively at a great 
distance from the events of the Gospel history ; it contains no such 
direct predictions of Israel’s glory as the Prophets, and it is only by 
allegorizing and sharp verbal references that a definite Messianic 
teaching can be got from it. Paul’s methodical exposition (see 
Rom. iv. and Gal. iii., iv.) was probably taken from the school-teaching 
of the Jerusalem doctors ; he and they were forced, by the necessities 
of a long-drawn-out argument, into a thoroughly arbitrary style of exe- 
gesis." Paul almost always cites after the Septuagint. Kautzsch 
(De V. 7. Locis a Paul. Ap. allegatts) maintains that he follows this 
version in every case (that is, that he does not refer to the Hebrew 


immediately); but in a few familiar and proverbial passages (see 
Rom. viil,.33; 1X. 17, ΧΕ 14, X1. 35; 1 Cor. lili. 19, xv. 34), wherest 
is very hard to explain his words from the Greek version, it is more 
natural to suppose that he cites, not the Hebrew, but an Aramaic 
translation. 


The Catholic and Pastoral Epistles have no elaborate argument ; 
their quotations (made from the Septuagint) are usually ethical and 
simple. James’s treatment (ii. 21-24) of the question of Abraham’s 
justification is not at all rabbinical; his inference from: the facts 
(namely, that Abraham’s faith was not made perfect till he had 
offered Isaac on the altar) is hardly sound, but his method is histor- 


1 It is difficult to say why there is no citation in the New Testament of Gen. xlix. 
10 (Shiloh), or Num. xxiv. 17 (Balaam’s Star of Jacob), both of which are interpreted 
Messianically in Onkelos; there is perhaps an allusion to the Genesis-passage in 
Rev, v. 5. 


INTRODUCTION, XXXVli 
ical, without forced verbal exegesis or spiritualizing. He represents 
the non-scholastic Jewish Bible-learning. Jude cites from the apoc- 
ryphal book of Enoch. 


Hebrews is distinguished by its unbridled spiritualizing interpreta- 
tion and arbitrary Messianic exegesis; it shows an entire disregard 
of the connection of thought of the Old Testament (see, for in- 
stance, ii. 13), and in one passage (x. 5-10) reverses the sense of the 
original. Its dogmatic material differs from that of Paul: it confines 
itself to the Old-Testament portraiture of Jesus as the glorified High- 
priest, and: knows nothing of the Pauline justification by faith ; but 
its hermeneutical method, like his, is rabbinical, and to some extent 
Philonic. Its lofty and inspiring religious thought is violently con- 


nected with the Old Testament by an unsound exegesis. It also 
follows the Septuagint, in one case (i. 6) citing from it a passage 


which is not found in the Hebrew. 


The Apocalypse, while it has no direct quotations, has adopted a 
great many Old-Testament expressions, commonly after the Septua- 
gint. Such traces of exegesis as appear (chiefly in i.-iii.) are in the 
ordinary unscholastic Jewish manner of the time. It seems to have 
drawn some of its material from the Book of Enoch. 


§4. LIST OF WORKS. 


1. Many commentaries contain remarks on quotations; the following 
may be specially mentioned : — 
JEROME. 
GROTIUS. 
FRID. SPANHEIM: Dudia Evangelica (on Matt. i-v.). Geneva, 1639. 
ALFORD’S Greck Testament. 
FRIEDRICH BLEEK on Hebrews. 
FRANZ DELITZzSCH on Hebrews. 
H. A. W. MEYER: Commentar tiber das Neue Testament. Géottingen, 
1876-1883. 
J. J. S. PEROWNE on the Psalms. 
HENGSTENBERG’S Christology of the Old Testament. 


XXXVlii INTRODUCTION. 


2. For Talmudical illustrations : — 

Joun Ligurroot: Hore Hebraice et Talmudice. A convenient edi- 
tion of Lightfoot is that of Pitman (London, 1823), of which the 
Hore form vols. xi. and xii. 

Cur. ScHOTTGEN: Hor. Heb. et Talm. Dresden and Leipzig, 1732. 
Intended as a supplement to Lightfoot. 

J. G. MeuscHEN: Novum Test. ex Talmude, etc., tllustratum. Leipzig, 
1736. A brief compend, chiefly from Lightfoot and Schottgen. 

J. G. WeTsTEIN: Novum Testamentum. Amsterdam, 1752. 

Tuomas Ropinson: Zhe Evangelists and the Mishna. London, 1859. 

E. SotoweyczyK: Die Bibel, der Talmud, und das Evangelium 
(translation by M. Griinwald from the French.) Leipzig, 1877. 


3. Works specially on quotations : — 
FRANCIS Junius: Sacrorum Parallelorum Libri Tres. Heidelberg, 
1610; and Geneva, 1607, 1613. 


J. Drusius: Paradllela Sacra. Franecker, 1594, and in the Critici Sacri, 
viii. 2, 1-56; Amsterdam, 1698. 

Gives thirteen excellent canons of quotation, and short but valuable 
annotations, and holds that the New-Testament writers cited from an 
Aramaic version; this last fact he infers from Matt. xxvii. 46, but seems 
to make no use of it in his discussion. 


Jacon AttinG: Parallelismus Testimoniorum Vet. Test. que citantur 
in Novo, in his Works, vol. ii. Amsterdam, 1685. 
Examines forty passages, up to Matt. xii. 42. 


AnprEAS KEsLer: Disputatio de Dictorum Vet. Test. in Novo allega- 
tione, quam sub Presidio Foh. Majoris publice defendit. Jena, 
1627. Printed also in Theod. Hakspan’s Disputationum Theologi- 
carum et Philologicarum sylloge, and in Rhenferd’s Syntagma Dis- 
sertationum de Stilo N. T. 

Treats of the citations, the authors cited and citing, and the formulas 
and hermeneutical principles of citation. 


Louis CappeLtus: Questio de Locis Parallis Vet. et Nov. Test., appen- 
dix to his Critica Sacra. Amsterdam, 1650; and Halle, 1775-86. 


Meccuior: Parallelismus Locorum Vet. Test. in Nov. Citatorum ; in 
his Works, vol. i. Herborn, 1693. 


INTRODUCTION. ΣΧΈΣΙΣ 


WILHELM SURENHUSIUS: MWNMN 1DD, sive Βίβλος καταλλαγῆς, in guo 
secundum Veterum Theologorum Hebreorum Formulas allegandi 
et Modos interpretandi conciliantur loca ex V.in N. T. allegata. 
Amsterdam, 1713. 

The first book explains the formulas of quotation of the rabbis; the 
second, their modes of quotation and exposition; the third, their modes 
and formulas of interpretation; the fourth, their modes of explaining 
genealogies; the fifth is devoted to an examination of the New-Testa- 
ment quotations. Surenhusius attempts to show that every New-Tes- 
tament formula corresponds to a rabbinical, and has a definite meaning ; 
and, as the title of his book indicates, undertakes to bring all the quota- 
tions into harmony with the Old Testament, for which purpose he thinks 
it lawful to use rabbinical methods of interpretation. 


J. C. Isetius: Examen Locorum Vet. Test.in Evangeliis citatorum, 
corumgue contra Iudeorum Strophas et Cavillas Defensio. Basle, 
1716. 


CHRISTOPHOR SONNTAG: Dissertationes de Allegatis Apocryphis. Al- 
torf, 1716. 
Examines the Gospels, Acts, Romans, and Corinthians, and denies 
that they contain quotations from apocryphal books. 


STEENBUCH: Dissertatio de Christo Veteris in Novo Federis interprete. 
Hafniae, 1717. 


WILLIAM WHISTON: Ax Essay towards restoring the True Text of the 
Old Testament, and for vindicating the Citations made thence in 
the New Testament. London, 1722. 

Attempts to amend the Old-Testament text after the New-Testament 
quotations, on the ground that the genuine Hebrew and Septuagint texts 
of the New-Testament times have since been corrupted. Learned, and 
full of interesting matter, but based on a false view. 


GRAMM: Dissertatio de Versione Greca V. T. allegatione in N. T. 
Hafniae, 1722. 


CONRAD SCHRAMM: WDussertatio de Dictis V. T. in N. T. repetitis. 
Helmstadt, 1723. 


P. GRUNENBERG: Specimen quorundam Locorum ex V. T. a Sacris 
Auctoribus in N. T. allegatorum. Rostock, 1725. 


xl INTRODUCTION. 


MARTIN FRristus: Demonstratio Exegetica de nonnullis valde Notatu 
Dignis Modis quibus V. T. in N. allegatur, pariterque de Greca 
Septuaginta Interpretum Versione, gquatenus in Novo Federe in- 
terdum citatur. Hamburg, 1730. 


FRANCIS WOKEN: Harmonia V. et N. 7. quoad Dicta ex illo in hoc 
ctlata. Leipzig, 1730. 


ς, F. Bauer: Désfutatio pro Veritate Allegatione Christi, contra 
L1ypothesin quasi Textus V. T. ab ipso in NvT. pro sese allegati 
nec possent nec deberent de eodem toti intelligt, obstante Verborum 
ac Rerum Tortura. Wittenberg, 1743. 


J. ἃ. Carpzov: Critica Sacra, pp. 846 ff. Leipzig, 1748. 
Refutation of Whiston. 


J. G. Guruitr: Dissertationes 7]. de Locis Prophetarum Minorum in 
N. T. Laudatis. Leipzig, 1778. 


IMM. HOFFMANN: Demonstratio Evangelica per ipsum Scripturarum 
Consensum in Oraculis ex V. T. in N. allegatis Declarata,; ed., 
T. G. Hegelmaier. Tiibingen, 1773-82. 


RANDOLPH: The Prophecies and other Texts cited in the N. T. compared 
with the Hebrew Original and with the Septuagint Version, with 
Notes. Oxford, 1782. 


F. C. CurpEs: Déssertatio de Allegations et Allusionis Natura. Viteb, 
1788. 


Ueber die Citationen des A. T. in den Evangelien und der Apostel- 
geschichte, in Eichhorn’s Allgemeine Bibliothek der biblischen 
Literatur, ii. 948. Leipzig, 1788-1801. 


J. C. R. ECKERMANN: Erklarung der merkw. Stellen des N. T. worin 
das A. T. angefiihrt und erklart wird; in Dess. Theolog. Bei- © 
trage, i., ii. 3. 


HENRY OWEN: Zhe Modes of Quotation used by the Evangelical 
Writers explained and vindicated. London, 1789. 
Holds that the quotations are almost entirely from the Septuagint. 


M. C. L. CAMERER: WVach welchem Texte wird das A. T. in dem N. 
angefiihrt,; in Dess. Theolog. und Krit. Versuche. Stuttgart, 1794. 


INTRODUCTION. ΧΙ 


RALPH CHURTON: Sermon on the Quotations in the O. 7, in his edition 
of the Works of Dr. Thomas Townson. 1810 [Oxford ?}. 


L. D. CRAMER: De Bibliologia in Sacris N. T. Libris proposita, Comm. 
7]. Leipzig, 1822. Also, Zimmermann: Monatsschrift, iv. 464, 
v. 220. 


ANDREWS ΝΌΚΤΟΝ, on the quotations in Hebrews and Paul’s Epistles, 
in his review of Moses Stuart’s Commentary on Hebrews, in the 
Christian Examiner, vol. v. p. 37. Boston, 1828. 

An instructive discussion of the principles and objects of New-Tes- 
tament quotation. 


J. C. C. D6pKE: Hermeneutik der neutestamentlichen Schriftsteller, i. 
Leipzig, 1829. 


A. T. HARTMANN: Dre enge Verbindung des Alten Testaments mit dem 
Neuen aus rein biblischem Standpunkte entwickelt, pp. 616-630. 
Hamburg, 1831. 


F. BLEEK: Einige Bemerkungen tiber die dogmatische Benutzung alttest. 
Ausspriiche im N. 7., und deren normative Bedeutung fiir die 
christlichen Austleger, mit besonderer Beziehung auf Heb. t. 5-13 5 
in the Theolog. Studien und Kritiken, 1835, 2. 


A. THOLUCK: Das A. 7. im N. T., Beilage i. to his Comm. on Hebrews. 
Hamburg, 1836. 
Examines the principles of New-Testament quotation, with special 
reference to the defence of the citations in Hebrews. 


E. G. GRINFIELD: ovum Testamentum Grecum, Editio Hellenistica. 
London, 1843. 

. Takes the New Testament verse by verse, setting under each verse 

illustrative words and sentences and citations from the Septuagint. 


J. G. PALFREY: The Relation between Fudaism and Christianity tllus- 
trated in Notes on the Passages in the N. T. containing Quotations 
Srom or References to the Old. Boston, 1854. 

Maintains that the New-Testament writers cite the Old-Testament 
passages, not as predictions of Christianity, but as declarations which 
receive new illustrations in Christianity. Full of valuable matter. 


xlii INTRODUCTION. 


SAMUEL DAviIpson: Quotations from the Old Testament in the New; 
in Horne’s Introduction, roth ed., vol. ii. part i. chaps. 28-32. Lon- 
don, 1856. 
List of quotations, with brief foot-notes, and an excellent discussion 
of general principles. 
Davidson’s remarks on quotations in his Biblical Criticism, vol. i. 
chap. 21, are of little value. 


ΚΕ. D. ANGER: Ratio gua Loci V. T.in Evangelio Matthai laudantur, 
guid valeat ad illustrandum huius Evangelit Originem queritur. 
Partic. i.-iii. Leipzig, 1861. 


A. F. Kaurzscu: De V. 7. Locts a Paulo Afostolo allegatis. Leipzig, 
1869. 
Seeks to show that all of Paul’s quotations are from the Septuagint; 
has a careful and scholarly examination of the texts. 


. 


D. M. Turplie: Zhe Old Testament in the New. London, 1868. 


: The New-Testament View of the Old. London, 1872. 

The first of these works discusses the source of the text of the quo- 
tations; the second, the formulas of quotation. They contain much good 
material, treated, for the most part, in an unscientific way. In a third 
volume, which has not yet appeared, the author purposes dealing with the 
exegetical side of the subject. 


EricH Haupt: 7226 alttest. Citate in den vier Evangelien. Colberg, 
1871. 


EpuarD BOHL: Forschungen nach einer Volksbibel zur Zeit Fesu, und 
deren Zusammenhang mit der Septuaginta-Vebersetzung. Vienna, 
1873. 

Attempts to show that there existed, in the first century of our era, a 
written Syrian Bible, or Aramaic version of the Old Testament, which 
was based on, and nearly identical with, the Septuagint, and from which 
the New-Testament writers make their citations. 


: Die A.Tlichen Citateim N. 7. Vienna, 1878. 

Application of the above theory to the citations. Contains much fresh 
and valuable remark, with strict examination of the texts; but the hypoth- 
esis is pushed beyond bounds. 


INTRODUCTION. xii 


A. KUENEN: The New Test. and the Old Test. Prophecy, chapters 13 
and 14 of his “ Prophets and Prophecy in Israel.” English trans- 
lation, London, 1877. 

Examines the New-Testament citations grammatically and exegetic- 
ally; and maintains that the allegorical interpretation in the New Testa- 
ment was a necessary accompaniment of the development of the new 
religion out of the old. 


James Scott: Principles of N. 7. Quotation established and applied 
to Biblical Criticism, and specially to the Gospels and Pentateuch. 
Edinburgh, 1877. 

Vindication of the New-Testament quotations, with a comparison 
between them and those of ecclesiastical and classical writers. 


§5. TEXTS AND EDITIONS. 


The following is the text-material here used : — 

HEBREW: Hahn, with the Baer-Delitzsch editions of Genesis, Isaiah, 
Job, Psalms; De Rossi’s Variz Lectiones, and Kennicott’s Biblia 
Hebraica. 

SEPTUAGINT, Codex Vaticanus: Facsimile, ed. by Vercellone and Cozza. 
Rome, 1869-81. And Tischendorf’s 6th ed., with collation of the 
Vatican facsimile, the Codex Alexandrinus, and the Codex Sinaiti- 
cus, by E. Nestle. 

, Codex Alexandrinus; Facsimile, ed. by Baber. London, 

1816-21. The facsimile now in process of publication by the 

Trustees of the British Museum I have not had access to. 

: Holmes and Parsons. Oxford, 1798-1827. 

, Genesis ; ed. of De Lagarde. Leipzig, 1868. 

ORIGEN’S Hexapla: ed. of Field. Oxford, 1875 [1867-75]. 

TaARGUMS: Buxtorf’s Biblia Rabbinica, and the London Polyglot. 

, Prophets and Hagiographa: ed. of De Lagarde. Leipzig, 1872 
and 1873. 

Syriac, Peshitto: London Polyglot, and ed. of Samuel Lee (Old Test.). 
London, 1823. 

LATIN VULGATE: ed. of Tischendorf. Leipzig, 1873. 

NEw TESTAMENT, Greek; text of Westcott and Hort. Cambridge and 
London, 1881. With comparison of Tischendorf’s 8th ed. Leip- 
zig, 1869. 

, Syriac, Peshitto: London Polyglot, and Bagster’s ed. 

----- , Curetonian. London, 1858. 


ABBREVIATIONS. 


Vat.orB . : : . Vatican manuscript of the Septuagint. 

Alex.orA . : - Alexandrian manuscript of the Septuagint. _ 
Sin.orN . - : . Sinaitic manuscript of the Septuagint. 

Aq. : : . - Aguila’s Greek version of the Old Testament. 
Sym. . : : 5 . Symmachus’ Greek version of the Old Testament. 
Theod. . Ξ : - Theodotion’s Greek version of the Old Testament. 
Hex". : : . . Origen’s Hexapla. 


QUOTATIONS 


IN 


ee NEV eS A NEON TT. 


MATTHEW. 
MATT. i. 23: ISA. vii. 14. 


“εὖ. “ Behold, the young woman shall conceive [o7, 
is with child], and shall bear a son, and shall call his 
name Immanuel.” 

Sept. ** Behold, the virgin shall conceive, and bear a 
son, and thou shalt call his name Emmanuel.” 

Matt. “ Behold, the virgin shall conceive, and bear 
a son, and they shall call his name Emmanuel.” 


doa. vii. 14+ ὭΣ} YW MXP, 13 ΠῚ) AI ny AN 

Sept.: "dod ἡ παρθένος ἐν γαστρὶ λήμψεται καὶ τέξεται viov, καὶ καλεσεις τὸ ὄνομα 
αὑτοὺ ᾿Εμμανουηλ. 

Matt.: Identical with Seft., except ἔξει for λήμψεται, and plur. καλέσουσιν for 
sing. καλέσεις, Alex. Sept., ἕξει, probably after Matthew. 


The rendering “ virgin”’ is inadmissible (see notes on Zex/ below). 


The Hebrew has a separate word for “virgin ;” and the Greek ver- 
sions, other than the Septuagint, here translate by “young woman.” 
The three participles, “conceive,” “ bear,” “ call,’ seem to be in the 
same time; and “shall conceive” is therefore better than “is with 
child,” which, however, is quite possible. According to the Masoretic 


vowel-pointing, the word for “call” is either 3d sing. fem. perfect, 
I 


2 QUOTATIONS IN THE NEW TESTAMENT. 


or fem. participle (“shall call"), or 2d sing. fem. perfect (“shalt 
call”): and, as the sentence is not an address to the “young 
woman,” the rendering must be “shall call;’’ but a slight change 
in the pointing will give the masc., “thou shalt call,” which would 
then be an address to the king, and the “young woman” would 
most naturally be understood to be his wife; in that case, however, 
the child would not be Hezekiah, since, according to the text 
(2 Kings xvi. 2, xviii. 2), he was nine years old when his father 
ascended the throne. This rendering is favored by the similar pas- 
sage Gen. xvi. 11, and is adopted by all the Greek versions; but 
the connection seems rather to favor the participial translation given 
above. The evangelist, citing the Septuagint from memory, or pur- 
posely modifying it, or following some current oral Aramaic version 
which understood the expression to be indefinite, renders “ they shall 
call’? (so Peshitto-Syriac, “his name shall be called”). The Aramaic 
version, if it be that which Matthew adopts, must have taken the 
rendering “virgin” from the Septuagint. 

Our passage occurs in the section Isa. vii. 1-ix. 7, which belongs 
to the period of the Syro-Israelitish invasion (about B. C. 734). 
During the war, when the royal house of David was trembling with 
apprehension, Isaiah goes to King Ahaz, announces that the hostile 
combination will fail, and exhorts the king to ask a sign from Yahwe. 
This Ahaz refuses to do, and the prophet then declares that Yahwe 
will nevertheless give him a sign: the young woman shall bear a son ; 
and, before the child shall reach years of discretion, the land of the 
hostile kings shall be deserted. Such signs belonged to the pro- 
phetic mode of thought and action: Isaiah and his children, who 
bore symbolical names, were signs (Isa. viii. 18, vil. 3, Vill. I-4). 
When the prophet wished to embody in visible form the threat and 
promise that Judah should be carried into exile, yet return, he named 
one of his children Shear-yashub, “a remnant shall return;” and 
the conquest of Damascus and Samaria by the Assyrians was set 
forth in the name of another son, Maher-shalal-hash-baz, “ haste 
spoil, hurry prey,” which name was given before the birth of the 
child, and signified, that “before the boy should know how to cry, 
‘My father,’ and ‘My mother,’ men should carry the riches of 
Damascus and the spoil of Samaria before the king of Assyria.” 
Similarly the name Immanuel, “God is with us,” signified that this 


᾿ς ΠῸ- 


MATTHEW. 3 


same result should take place before the child in question had 
numbered more than a few years. In this respect Immanuel plays 
exactly the same part as Maher-shalal-hash-baz and Shear-yashub, 
differing from them only in the fact that his mother’s name is not 
given.’ He is merely the sign of a fact, not the instrument of its 
accomplishment. His person is to be the sign of the overthrow 
of Syria and Israel, and his name is to embody the great and con- 
soling idea of God’s presence with his people. He himself is 
passive, so far as the record goes: having fulfilled his function of 
acting as unconscious sign (for the fulfilment of the prediction is to 
take place while he is yet a child), he vanishes out of the history. 

In the prophet’s discourse, Immanuel refers to a definite histori- 
cal fact, —the conquest of Damascus (which occurred Β. C. 732) 
and Samaria (B. C. 720) ; and there is no trace of any other refer- 
ence, no allusion to a coming time of prosperity for Judah (as, for 
example, in chaps. ix. and xi.). But the spiritual significance of 
the name, the spiritual presence of God with men, was realized more 
and more perfectly as Israel grew in knowledge, and most perfectly 
in Jesus of Nazareth, who most truly embodied the divine, and be- 
came the Redeemer of men. 

The rendering adopted by the evangelist naturally suggested the 
interpretation given by him. ‘The name Immanuel occurs nowhere 
else in the New Testament (Luke has the birth from a virgin, but not 
this name), and was apparently never given to Jesus. The prophetic 
passage is understood by Matthew as a definite prediction of the 
historical fact of the birth of Jesus; such, from the connection, is 


1 The article here shows that she was some well-known person, probably not the wife 
of the prophet (for she is elsewhere (Isa. viii. 3) called ‘ the prophetess”’), possibly a wife 
of the king. But she is mentioned here only, and is of no importance in the prophecy for 
the prediction or its fulfilment. The child’s birth is not represented as miraculous or in 
any way extraordinary, and there is nothing to prevent our supposing that the mother 
was a married woman. The generic sense of the article (so that ‘‘the young woman” 
would be any young woman who should become a mother) seems less probable here on 
account of the statement of the child’s name. The prophet might say that every woman 
in Israel, who should soon bear a son, might expect the deliverance of the land before the 
child grew to maturity: but he would not be likely to say that every young woman in 
Israel would or might name her son Immanuel; nor would Ahaz, in that case, havea 
“*sign,’’ such as the connection calls for. 

2 The Jews, however, seem never to have understood the passage Messianically. 


Εἰ QUOTATIONS IN THE NEW TESTAMENT. 


the significance of the formula: “All this came to pass that the 
word . . . might be fulfilled.” 


Text,—In the consonants the Heb. manuscripts show no differences. As 
to the vowels: four manuscripts of De Rossi and three printed editions have 
DNTP (2d sing. masc.), and nine manuscripts of De Rossi AXP (2d sing. fem.). 
The Greek versions have 2d per.; Peshitto-Syriac, 3d per. passive; the others, 3d 
per. active (but in two manuscripts the Targum has 2d sing. fem.). It is difficult 
to decide between the participial reading N87), or 3d sing. fem. D8) “she shall 
call,” and the 2d sing. masc. ΝΡ “thou shalt call;” in the latter case the ad- 


dress would be to Ahaz. The general sense is not affected by this uncertainty. 
᾽ 


797} is, properly, “a young marriageable woman,” who may or may not 
be married. Such is the sense in Aramaic and Arabic, and the O. T. usage 
(though not decisive one way or the other) permits this signification. The 
word occurs, outside of our passage, in Gen. xxiv. 43 (Rebekah, unmarried), 
Exod. ii. 8 (Miriam, unmarried), Ps. Ixviil. 26 (25) (damsels with tabrets, in a 
festal procession), Song of Songs, i. 3, vi.8 (members of the king’s harem), 
Prov. xxx. 19 (“way of a man with an a/ma”), and Ps. xvi. 1 (in the title), and 
1 Chron. xv. 20 (musical term “soprano”). The masc. Dy), “young man,” is 
found in 1 Sam. xvii. 56, xx. 22. In Exodus, Psalms, and Song of Songs, 


Sept. renders my by νεᾶνις, “ young woman;” which word is used in our 


passage also by the other Greek versions. The Sept. rendering by παρθένος in 
two places (here and in Gen. xxiv. 43) is probably an interpretation, it being 
assumed that the young women in question were virgins. The ἔξει and καλέσουσιν 
of the evangelist suggest (but do not demand) an Aramaic version, which he 
rendered into Greek. The former of these readings is found also in Alex. Sept.; 
but, from the character of this manuscript, there is a general probability that it 
has been conformed to the N. Τὶ text. On this point, see the Introduction. 


MATT. ii. 6: MIC. v. 1 (2). 


ffeb. “And thou, Bethlehem of Ephrata, art too 
small to be reckoned among the thousands of Judah, 
out of thee shall one come forth to me to be ruler of 
Israel.” 

Sept. “ And thou, Bethlehem, house of Ephrata, art 
very small to be reckoned among the thousands of 
Judah, out of thee shall one [ Adex.,a leader] come 
forth to me to be ruler of Israel.” 


MATTHEW. 9 


Matt. ‘‘And thou, Bethlehem, land of Judah, art 
by no means least among the leaders of Judah, for 
out of thee shall come forth a leader who shall be 
shepherd of my people Israel.” 


Mic. v.12 887 J]Q TNT PNA DVD VY ADS ὉΠ. ΠῚ3 ANY 

ΕΒ. Sun mrad 

Sept.: Kat od Βηθλεὲμ οἷκος ᾿Εφραθώ, ὀλιγοστὸς ei τοῦ εἶναι By χιλιάσιν ᾿Ιούδα " ἐκ 
σοῦ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα τοὺ ᾿Ισραῆλ. 

Matt.: Καὶ σὺ Βηθλεὲμ, γῆ ᾿Ιούδα, οὐδαμῶς ἐλαχίστη εἰ ἐν τοῖς ἡγεμύσιν ’lovda* ἐκ 


σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὕστις ποιμανεῖ τὸν λαόν μου τὸν ᾿Ισραῆλ. 


The Septuagint insertion of “house” before ‘ Ephrata”’ seems 
to be the explanatory addition of a scribe, perhaps occasioned by the 
preceding Hebrew δε, “house ;”” but the word is never used in this 
sense before geographical names, but only before names of peoples 
and persons, as, “house of Israel,” “house of David.” ‘The ren- 
dering “art very small,” instead of “art too small,” is possible, but 
not so good as this latter. The evangelist follows neither the Hebrew 
nor the Septuagint. The “land of Judah” is used as a more familiar 
geographical designation, instead of “ Ephrata.” Further, the form 
of the sentence is changed in order to bring out what was conceived 
to be the prophet’s implied thought, that Bethlehem, though insig- 
nificant in size, had been, by its selection to be the birthplace of the 
Messiah, raised to a lofty position in Israel: hence the insertion of 


2) 


the negative, “art by no means least,” and of the “ for,” to show 
that the following assertion contains the ground of the city’s great- 
ness. “Leaders,” instead of “thousands,” represents a different 
vowel-pointing of the Hebrew text from ours (see notes on “xt 
below), but gives an inappropriate sense. Bethlehem might furnish 
a leader, but would not itself be naturally called a leader of Judah. 
The following “leader” is merely explanatory: herein possibly the 
evangelist follows the Alexandrian Septuagint, though more probably 
the converse is the case. The “to me” is omitted for brevity’s sake, 
as being easily understood, and not necessary to the main idea. ‘The 
substitution of “be shepherd of” for the equivalent “be ruler of,” 
and the insertion of “my people” before “ Israel,’ are after Mic. 
v. 3 (4), and 2 Sam. v. 2; the object of the change being to give a 


6 QUOTATIONS IN THE NEW TESTAMENT. 


more solemn and theocratic tone to the passage. These departures 
from the Hebrew text suggest that it is an oral Aramaic version that 
the Gospel text here follows. Such a version would naturally, for 
the synagogue reading, explain the obscure Hebrew “ Ephrata,” or 
Septuagint “house of Ephrata,” by “land of Judah,” insert “leader” 
for clearness, and substitute the theocratic expression “feed my 
people” for “be ruler;” and it might easily adopt the emphatic 
wording, “art by no means least,” etc., and point the Hebrew so as 
to read “leaders”? instead of “thousands.” The original Matthew 
text may have given this in Aramaic, and the present text has then 
been simply translated from Aramaic into Greek. 

The passage in Micah stands in the section chaps. iv., v., in 
which the prophet looks forward to the deliverance of his people. 
It is in the time of the Assyrian invasions under Sargon, who had 
conquered Babylon, and in the year B. C. 709 definitely assumed the 
title of king of that city. After denouncing the sins of Israel, and 
predicting that Jerusalem shall be laid waste by her enemies (iil. 12), 
.the prophet turns to the happier picture that the future presents. 
Hereafter, he says, the worship of Israel’s God shall have precedence 
over all other worships, and Zion shall recover its pdlitical power 
(iv. 1-8) : now, indeed, the nation is sore pressed by the Assyrians, 
and shall be carried to Babylon, but then shall come the deliverance 
(iv. 9-14, Authorized Version, to v. 1); a king, a son of David, 
shall arise, and conquer the Assyrians (v. 1-5), and Israel, its idol- 
atries cast away, shall be established in political and religious pros- 
perity. The delivering king is naturally described as issuing from 
Bethlehem, which, though insignificant in size, was the birthplace of 
David, the founder of the dynasty, the head of that family whose 
origin (Authorized Version, “ goings forth’’) dated from a remote 
antiquity, from days of old (as ony is properly rendered in Am. 
ix. 11). It is a political savior that the prophet expects, who shall 
appear not far from his own time, and crush the present enemy, the 
Assyrian: (v. 5). At the same time, it is true that the prophet’s hope 
is based on his conviction that the God of Israel will maintain his 
truth, and his people as the guardians of that truth. 

In the Gospel this passage is quoted by the priests and scribes to 
whom Herod had applied to learn the birthplace of the Messiah ; 
but it is evidently adopted by the evangelist, and the wording must 


MATTHEW. γέ 


be taken to be his. The Jews of the time regarded the passage as 
Messianic, as appears from the rendering of the Targum: “ out of 
thee shall come forth before me the Messiah,” etc. ; and from John 
vii. 42: “The Christ cometh . . . from Bethlehem, the village wnere 
David was.”’ It was considered an indispensable note of the Mes- 
siah, that he should be born in Bethlehem; and the evangelist nat- 
urally cites this prophetic authority in connection with his narrative 
of the birth of Jesus." 

Micah has not in mind a monarch different in character and 
achievement from David: it is not a spiritucl kingdom that he looks 
for. In his time the political salvation of the nation seemed a neces- 
sary condition of its religious progress: once independent, and con- 
scious of having been saved by Yahwe through a Davidic king, the 
people would render obedience to the divine law; and that was 
the final consummation, according to the prophetic view. Micah’s 
conception of God’s dealing with men did not, so far as appears from 
his ‘words, go beyond the idea of the kingdom of Israel, politically 
free, weaned from idolatry, and obedient to the law of God. The 
spiritual kingdom of Jesus was the outcome of the principles that 
underlie the prophetic teaching, but there is no sign in the prophet’s 
writings that he saw it in its historical form. 


Text.—TIcb.: One manuscript of De Rossi has Wit ὉΠ -Π8 (cf. Matt.) 
85. is wanting in the Ileb. Concordance of Rabbi Nathan (1445; see 
edition published at Venice, 1524), and in the Peshitto (and so in Matthew). 
In these points, however, the Masoretic text is to be maintained, being sup- 
ported by Sept., which differs from the Heb. only in the insertion of οἶκος (12) 
before “ Ephratha.” 

Seft.: The insertion of οἶκος before ᾿Εφραθᾷ ‘is perhaps only the error of a 
scribe, who repeated the preceding "3 of the Heb., and is to be rejected as 
an inappropriate expression: a city is described by the district in which it les, 
but not as a “house” of that district. 

Matt.: Τῇ Ἰούδα is a free paraphrase, either of the Heb. M758, or of the 
Greek oixog *Egoada. 
attempted. The supposition of Moubigant and Starck, that the Heb. text stood 


Of οὐδαμῶς ἐλαχίστη various explanations have been 


1 It does not appear, however, that the prophet intended his statement to be taken 
literally. The delivering king might just as well have been born in Jerusalem, as was 
doubtless the rule with the kings of Judah; he would still be said to be out of Bethlehem, 
the birthplace of his great ancestor, —that is, ‘‘ Bethlehem”’ here stands for the Davidic 
dynasty. 


8 QUOTATIONS IN THE NEW TESTAMENT. 


originally A" x5, “thou art not,” and was afterwards corrupted by the Jews 
(to discredit the N. T.), is altogether baseless: during and after the first century 
of our era, the reverence of the Jews for the Heb. text was too great to make 
tampering with it possible. Others suppose the sentence to be a question, 
carrying with it a negative sense; but there is no sign of interrogation in either 
Heb. or Sept., and the form of words is against such a construction: there is 
no ground for the conjecture of Cappellus, that the Greek may have read μὴ 
ὀλιγοστὸς ei, and the uy been taken as sign of question. There is no reason and 
no need to suppose that the evangelist had before him a different Heb. or 
Greek text from ours: he has simply interpreted the original so as tu bring out 
the new honor done to Bethlehem in its becoming the birthplace of the Mes- 
The rendering ἡγεμόσιν supposes the Heb. “aby, “heads of thousands 
or families,” that is, “leaders,” which is an appropriate designation of persons, 
but not of places. This rendering, involving an improbable or impossible 
pointing of the original, seems to have come from the targumist. 
ance with the changed form of the sentence, the γάρ is inserted to introduce the 
reason for the assertion that Bethlehem is not small. The μοι of the Sept. 
(Heb. Ὁ} is omitted, perhaps as unnecessary to the sense; the word may, how- 
ever, have been wanting in some Heb. text of the time: see what is said above 
The ἡγούμενος is 
merely the definite explanation of the indefinite subject of the Hebrew: it is 
found also in the Alex. Sept. text. Ilucuatveiv is a common word for “rule” 
(compare 2 Sam. v. 2). 


siah. 


In accord- 


of its absence from the Syriac and Nathan's Concordance. 


MATT. ii. 15: Hos. xi. 1. 


Ffeb. and Matt. “‘ Out of Egypt I called my son.” 
Sept. ‘Out of Egypt I called back his children.” 


Hos. xi.t: 29 CMRI ONDA 
Sept.: Ἔξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ. 
Matt.: Ἔξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου. 


In his passionate pleading with Ephraim to turn from idolatry, 
Hosea appeals from time to time to their God’s kindly dealings with 
them in the past. ‘I wrote for him,” says Yahwe (viii. 12), “the 
myriad precepts of my instruction, and they were thought a strange 
thing.” Yahwe further reminds them (ix. 10) of the pleasant rela- 
tions between him and their fathers in the infancy of the nation: he 
had found Israel then as goodly as grapes in the wilderness, as the 


MATTHEW. 9 


first grapes of the early season; and yet they had wandered after 
false gods, and dedicated themselves to shame (idols). In our pas- 
sage he recalls the grand deliverance of Israel’s youth, the rescue 
from Egyptian bondage: “When Israel was a child, I loved him, and 
from Egypt called my son.” ‘The reference is purely to this event 
in the national history; there is no indication of allusion to the 
future, no trace of Messianic meaning. 

The evangelist connects it with the return of the infant Jesus 
from Egypt, in which fact he sees a fulfilment of the prophet’s word. 
There is, no doubt, a general parallelism between the two events 
(though in some of the details the parallelism ceases ; as, Egypt was 
for Israel the land of oppression, for the infant Jesus the land of 
safety) : Israel and Jesus, both “sons of God,” are both residents of 
a strange land, and are recalled to Canaan by the mercy of God. 
The later incident may be called a second illustration of that provi- 
dential guidance of God which appears in the earlier. But there is 
no evidence that the prophet had in mind, or that the prophetic pas- 
sage was in any way intended to refer to, this event in the Gospel 
history. Such a reference the evangelist doubtless found there. He 
would naturally look to the Old Testament for some prediction of so 
important an incident in the life of the Messiah, and would be struck 
by the close applicability of these words of Hosea to the event he 
was describing. There is no ground for supposing that he regarded 
Israel as a type of the Messiah, in the sense that whatever happened 
to the one must happen to the other also: the principles of Scripture 
application of the day allowed him to take the words out of their 
connection, and use them as seemed to him best. This is on the 
supposition that the phrase, “that it might be fulfilled,” signifies 
the definite fulfilment of a divinely designed prediction. If it is meant 
only to introduce an historical illustration, no objection can be made 
to the evangelist’s use of the prophetic passage." 


! Whiston (True Text of the Old Testament, p. 91), on the ground that neither Sep- 
tuagint, nor Theodotion, nor the Targum, agrees with the Hebrew in Hos. xi. 1, decides 
that Matthew’s quotation is not taken thence, but from Isa. xli. 8, 9, which he renders : 
‘“‘ Thou, Israel, art my son [or, servant] .. . whom I have taken from the ends of the 
earth (or, borders of the land], and called thee out of Egypt, and said unto thee, Thou 
art my son [or, servant].’’ The ‘out of Egypt’ he gets by changing the Hebrew text, 
and his translation ‘‘son” is equally arbitrary. 


10 QUOTATIONS IN THE NEW TESTAMENT. 


Text. — Sept. read "335, “his sons,” with which compare Targum: 123 
ΠῚ “PIP, “I called them sons,” which is, however, a paraphrase. There is 
no reason for departing from the Masoretic text. The evangelist agrees with 
Heb., against Sept., probably following a current oral Aramaic translation. 


MATT. ii. 18: JER. Xxxi. 15. 


fleb. “ A voice is heard in Rama, lamentation, bitter 
weeping, Rachel is weeping for her children, refuses 
to be comforted for her children, because they are 
not.” 

Vat. Sept. (xxxviiil. 15). ‘‘ A voice was heard in Rama 
of lamentation, weeping, and wailing, Rachel would not 
cease weeping [wargiz, would not be comforted] for 
her children, because they are not.” 

Al. Sept. “A voice was heard on the height, .. . 
of Rachel weeping for her children, and she would not 
De Conorted:.. 5... 

Siz. Sept. “A voice in Rama was heard on the 
height . . . of Rachel weeping, and she would not 
cease weeping. .. .” 

Matt. ‘‘ A voice was heard in Rama, weeping and 
much wailing, Rachel weeping for her children, and 


she would not be comforted, because they are not.” 


Jer. xxi. 15: ΠΡ 5.» 7339 OMT OWN 333 yw. ALB ἪΡ 

PND ITY. oI? Tw? 

Sept.: Φωνὴ ἐν Ῥαμᾶ ἠκούσθη θρήνου καὶ κλαυθμοῦ καὶ ὀδυρμοῦ " Ῥαχὴλ ἀπο- 
κλαιομένη οὐκ ἤθελε παύσασθαι ἐπὶ τοῖς υἱοῖς αὐτῆς, ὅτι οὐκ εἰσίν. 

Matt. : Φωνὴ ἐν ‘Paya ἠκούσηη, κλαυθμὸς καὶ ὀδυρμὸς πολύς " Ῥαχὴλ κλαίουσα 


τὰ τέκνα αὐτῆς καὶ οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσίν. 


The Septuagint takes the Hebrew intensive word “bitter” as a 
separate term for “wailing ;” while Matthew renders it with gram- 
matical correctness, but by the weaker word “much.” Here and 


MATTHEW. 11, 


elsewhere (as Jer. xxvi. [Sept. xxxiii.] 3, Isa. i. 24) the Septuagint 
translates the Hebrew word for ‘comfort, console,’ by “ cease”’ 
(that is, cessation of grief as the result of consolation). ‘‘ Comfort,” 
however, is found in the Alexandrian, and in the margin of the Vatican, 
and in the Gospel. The Vatican Septuagint condenses two Hebrew 
clauses into one, after the Greek idiom: ‘“ Rachel weeping will not 
cease’ =“ Rachel will not cease weeping,” and so in part the Sinaitic 
text; the Alexandrian and Matthew follow the Hebrew order, only 
omitting as superfluous the second “for her children” (the Vatican 
omits the first). The Alexandrian translates the proper name Rama 
(“on the height”), and the Sinaitic has both readings (one having 
been introduced from the margin into the text). The Alexandrian 
and Matthew supply ‘‘and” before “she would not be comforted,” 
to make a smoother connection. Matthew follows the Synagogal 
Aramaic version, which, for example, would fix the proper name 
Rama, and the expression “ much weeping,” in the memory. As he 
agrees with the Hebrew, he must cite either from it, or from an accu- 
rate version, Greek or Aramaic ; and it being improbable that he has 
the Hebrew before him, and there being no good grounds for suppos- 
ing a Septuagint text different from ours, an Aramaic source seems 
most natural. 

If we may suppose a chronological connection between the sec- 
tion chaps. xxx., xxxi., and chap. xxix. of Jeremiah, our passage was 
written soon after the deportation of Jeconiah (Jehoiachin) by Neb- 
uchadnezzar, B.C. 597. The country had been overrun by the Chal- 
deans, and many of the people slain and carried into captivity ; and 
the prophet represents the nation, in the person of the ancestress 
Rachel (the best-beloved wife of Jacob), weeping over the loss of 
its sons. A repetition of this scene, and the fulfilment of a predic- 
tion, the evangelist sees in the mourning of the mothers of Bethle- 
hem over their children, slain by order of Herod. ‘The situations 
are in a measure alike, though the later is insignificant in extent in 
comparison with the earlier. Nebuchadnezzar inflicted a crushing 
blow on the nation: Herod may have slain ten or fifteen infants. 
In the main fact, however, the loss of population by Israel, the 
prophetic lamentation would apply to all such misfortunes from his 
day down. In the eyes of the evangelist, the event he describes had 
a peculiar interest from the fact that it was connected with the birth 


19 QUOTATIONS IN THE NEW TESTAMENT. 


of the Messiah ; and his citation of a parallel event from Jeremiah 15 
natural and justifiable. But the prophet’s words contain no predic- 
tion, Messianic or other; the context shows that he is thinking only 
of the present national calamity. 


Text.— The κλαυθμός and ὀδυρμός of Matthew are found in Sept.; the πολύς 
is free rendering of ὉΠ, “ bitter;” 
Alex. and Sin. have incorrectly the genitive); τέκνα, instead of the Sept. more 
literally accurate rendering of the Heb., υἱοῖς. The Heb. text is to be main- 


κλαίουσα = Sept. ἀποκλαιομένῃ (where 


tained against the Sept.: Matthew's text is a generally correct idea of the 
Heb. given in Sept. terms, and may be most easily explained (considering the 
evangelist’s frequent divergences elsewhere from the Heb.) as based on an oral 
Aramaic version. 


MATT. ii. 23. 


“He shall be called a Nazarene” (Ναζωραῖος κληθή- 


σεται). 


This expression does not occur in literal form in the Old Testa- 
ment, or in any known apocryphal book ; and various general expla- 
nations of the evangelist’s meaning have been sought. 

There seem to be only two possible lines of explanation of the 
citation: 1. The evangelist, having in mind the form of the name 
Nazareth, and the gentilic adjective derived from it, may refer to 
some like-sounding word or words in the Prophets, this term includ- 
ing the historical books, Judges, Samuel, Kings, as well as the proph- 
ets proper; 2. He may allude to certain characteristics of the people 
of Nazareth in his time, and to corresponding Messianic predictions. 

The Hebrew or Aramaic form of the name of the city, as we 
know from Jewish usage, and from the Peshitto and Curetonian 
Syriac versions, is oserath or Naserath (n1¥8)) ; and the gentilic 
adjective, Woserot or Naserai (*08}): this adjective, however, sup- 
poses a substantive Moser or Naser (783), which does, in fact, occur 
in later Jewish works as the name of the city. In either case, if the 
Gospel was originally written in Aramaic, we should expect the evan- 
gelist, if he is quoting from the Old Testament, to have in mind a 
Hebrew word spelled with Sade (¥), since he would have the Ara- 


= 


MATTHEW. 1 


maic name before him; while, if Greek was the original language of 
this chapter, and the evangelist thought of the place as NaZaper, he 
might naturally refer it either to such a Hebrew word, or to a Greek 
word spelled with ze¢a (in the Septuagint), or possibly to a Hebrew 
word written with Zayz (7)." If, as seems probable, the original form 
of the Gospel was Aramaic, we should look for an Old-Testament 
avord spelled with Sze; but this view cannot be said to be certain, 
and other words may be taken into consideration.? 

1. Old-Testament words supposed to be referred to by the evan- 
gelist. 

a. Words from the stem nasar (¥1), “to keep, guard, watch 
over, preserve.” For the active participle woser, “ guardian, pre- 
server,” there is little to say. Neither in Exod. xxxiv. 7, where 
Yahwe is said to “keep mercy for thousands ;” nor in Ps. xxxi. 24 


? 


(23), “he preserveth the faithful ;”” nor in Jer. xxxi. 6, “ ‘lhe watch- 


men on Mount Ephraim shall cry, Arise, and let us go up to Zion,” 
— would a sufficiently definite reference to the Messiah be found to 
give occasion to our title. There is as little ground for taking the 
passive participle mzasur, ‘ preserved,” with reference to Isa. xlii. 6, 
xlix. 6, where Israel is spoken of as guarded and preserved by God. 
ὁ. Nazir (12), “a Nazarite.”’ It is supposed that Matthew has 
in view all those passages in which the Messiah’s consecration to 
God and holiness is described, as Isa. xi., Mic. v., Isa. xlv., xlix., 
Zech. ix., and others of similar character ; or some particular pas- 


1 The Septuagint usually transliterates Hebrew Sade by sigma, as Σιων for })"S: it 
is somewhat strange that Nazareth is written in the New Testament with σόα, In the 
adjective Nagwpacos the w seems to represent S/’wa, as does the second a in Nagaper. 

2 The arguments 270 and cox are given in the Introductions of De Wette and Bleek, 
Alford’s New Testament, vol. i., and Meyer’s Commentary on Matthew. I agree with 
the last-named author, in regarding the testimony of the early Christian writers, from 
Papias to Jerome, as good ground for accepting the existence of an original Aramaic 
Matthew. The strongest argument for the Greek original is that on which De Wette 
rests the case; namely, that the quotations in this Gospel from the Old Testament so 
often follow the Hebrew [more properly an Aramaic version] against the Septuagint: a 
translator from Aramaic into Greek, it is urged, would not do this; he would rather take 
the Septuagint literally. But Paul, who wrote in Greek, did not always cite the Septua- 
gint literally; and a translator may have taken a like freedom, especially if he was render- 
ing an Aramaic translation. It must be admitted, however, that the testimony of the 
early Christian writers is not perfectly decisive: they may have mistaken some other 
Aramaic work for an original Matthew-Gospel. 


PTF / 
lati ; 
14 : QUOTATIONS IN THE NEW TESTAMENT. 


sage is supposed to be referred to, as Judg. xiii. 5, 7: “The child 
shall be a Nazarite to God,’’ where the Alexandrian Septuagint has 
Ναζιραῖον ἐσται τὸ παιδάριον, the similarity of sound between Ναζιραῖον 
(Nastraion) and Ναζωραῖον (Vasoraion) being regarded as great 
enough to allow the evangelist to connect them ; as if he had written : 
“The prophets say, He shall be called a Nazirite, that is, Nazarite, or 
Nazarene.” But, omitting minor objections, it seems decisive against 
this explanation, that the term wazzv always carried with it the idea 
of the Nazarite (properly Nazirite) ascetic vow; that the prophets 
never represented the Messiah as a Nazarite, nor did the Jews of the 
evangelist’s day hold such an opinion ; while Jesus himself was so far 
removed from asceticism, that he was called by his enemies a glutton 
and winebibber. As to the passage in Judges, it is to be said in 
addition, that it is not Messianic; and the evangelist would hardly 
have taken a prescription respecting Samson, and applied it without 
more ado to the Messiah. 

c. More probable is a reference to Isa. xi. 1; where, after having 
described the political depression of Israel and Judah (ix. 21), and 
the overthrow of the invading Assyrian host (x.), the prophet goes 
on to depict the coming period of prosperity for the nation: “ And 
a bough shall issue from the trunk of Jesse, and a branch (meser) 
from his roots shall bear fruit;” that is, a Davidic king was to 
restore Judah to a condition of righteous prosperity (the prophet 
having in mind apparently the near future). ‘The idea of the evan- 
gelist would then be, that Jesus, in being a resident of Nazareth, a 
Nasorai or Nasrai, fulfilled the prediction that the Messiah should be 
a meser or masr. Various considerations favor this explanation. The 
passage in Isaiah was regarded by the Jews as Messianic (the Tar- 
gum inserts the word “ Messiah”). The agreement in sound between 
nasorat or nasrat (Nazarene) and masr (branch) is striking, and has 
special weight if we suppose the evangelist to have had the Aramaic 
name of the city before him. No great importance can be attached 
to the objections, that the word meserv occurs only in this passage, 
while our text speaks of “ prophets ;” and that the prophet does not 
use the expression: “he shall be called.” The plural “ prophets ” 
may be used in an indefinite way of the body of the prophetic 
writings, though only one passage is thought of; or the evangelist 
may have had in mind such passages as Jer. xxiii. 5, XXxill. 15, 


MATTHEW. 15 


where a righteous “branch ”’ (semah) is promised to David. Though 
Isaiah and Jeremiah do not say: “he shall be called,” it is involved 
in their words that the names weser and semah belong to the deliver- 
ering king whom they describe ; and so the Jewish doctors understand 
it. The chief objection to this view is, that it seems to make 
the evangelist’s procedure violent, and his allusion far-fetched. ‘To 
say that the Messiah, because he was by residence a Vasraz, fuifilled 
the prophet’s prediction of a king who was to be a masr (branch) 
of the house of David, appears to be a meaningless paronomasia. 
It would not help the case materially if the name of the city were 
proved to be derived from the word wzas7- the connection between 
the prophetic passage and the Messiah would still be unspiritual and 
arbitrary ; it cannot be supposed that Isaiah had the city of Naza- 
reth in mind.‘ But it must be remembered, that it was the custom 
of the time to make such far-fetched allusions to Old-Testament 
passages. The Talmud and later Jewish works abound with them, 
and the New-Testament writers would doubtless employ the methods 
of their contemporaries. If this is the evangelist’s citation, it refers 
not to the lowliness of the Messiah (Hengstenberg, Christology, 
ii. 1), but to his greatness as deliverer’of his people: see the passage 


in Isaiah. 

2. It is possible that our text intends no reference to any partic- 
ular word or passage in the Old Testament, but is a summing-up of 
all its statements relative to the lowliness cf the Messiah. 

The Jerusalem teachers regarded the Galileans as uncultivated 
provincials. A Galilean was recognized by his ridiculous pronuncia- 
tion (so Peter, Matt. xxvi. 73): he especially confounded the gut- 
tural letters, making no difference between AZde/, He, Heth, and 
Ayin; and was held to be incapable of rightly understanding the 
Scripture (Talmud, Erubin, 53, 1; see Buxtorfs Lexicon, s. v., OS), 
and Emanuel Deutsch, in Smith’s Bible Dictionary, American edition, 
iv. 3408). Out of Galilee, said the Pharisees, no prophet could 


! The origin of the name Nazareth cannot be made out with certainty. The New- 
Testament forms nazara, nazareth, seem to be Aramaic formations (emphatic and fem- 
inine) from the stem zasar (V¥)}), and would naturally mean something connected with 
“twig, shoot; ’? but whether the town was so called from the low bushes growing near it, 
or for some other reason, is all matter of conjecture. See Hengstenberg, Christology of 
the Old Testament, vol. ii. pp. 1 ff. 


16 QUOTATIONS IN THE NEW TESTAMENT. 


arise (John vii. 52). Nazareth, no doubt, shared the general con- 
tempt attaching to Galilee; and in John i. 46, Nathanael, himself 
a Galilean of Cana, speaks of Nazareth as if it had a special insig- 
nificance of its own.! The evangelist, then, may have used the term 
“ Nazarene”’ as a synonyme of social insignificance; and found a 
prediction of this contempt in such passages as Isa. 11]. : “ He shall be 
despised and rejected of men,” etc.; and Lam. iii.: “I am the man 
that hath seen affliction,” etc. ; which were regarded as Messianic. 

This interpretation would relieve the quotation, to some extent, 
from exegetical violence ; but it is not free from difficulties. Grant- 
ing that the term ‘‘ Nazarene” involves the contempt here implied, 
it does not seem likely that the evangelist would make so vague an 
allusion to such striking passages as Isa. lili. and Lam. 11. More- 
over, an accidental social contempt attaching to birth in Nazareth 
corresponds only feebly to the prophetic picture of a man despised 
and rejected because of his adherence to the law of God. ‘The 
phrase, “he shall be called,” would not, indeed, be decisive against 
this explanation: for it would be natural and lawful to say that the 
prophets “called” the Messiah that which they described him to be ; 
and it would be quite in keeping with the ideas and customs of the 
time to characterize some Scripture passage or passages by a repre- 
sentative word, or sum up their meaning in a phrase. But we should 
expect a more definite allusion than is supposed by this explana- 
tion. Nor is it clear that “ Nazarene” would express what is thus 
put into it. 

None of these proposed solutions seems to be perfectly satisfac- 
tory ; that which refers the quotation to the weser in Isa. xi. 1 appears 
to offer less difficulty than the others. 


MATT. iii. 3; MARK i. 3; LUKE iii. 4-6; JOHN i. 23: IsA. xl. 3-5. 


feb. “ A voice crying: In the wilderness prepare 
ye a way for Yahwe, level in the desert a highway for 


1 It has been suggested to me by a friend, that this remark of Nathanael’s points toa 
rivalry between Cana and Nazareth. ‘There is, in fact, no further trace of any particular 
odium attaching to the latter. 


MATTHEW. 17 


our God — let every valley be raised, and every moun- 
tain and hill be made low, and let that which is rugged 
become even land, and the rough places a plain. And 
the glory of Yahwe shall be manifested, and all flesh 
shall see it together.” 

Sept. “The voice of one crying in the wilderness, 
Prepare ye the way of the Lord, make straight the 
paths of our God. Every valley shall be filled, and 
every mountain and hill be made low, and all [ A/ex. 
omits all] the crooked shall become straight, and 
the rough way plains | A/ex., the rough way smooth 
places]. And the glory of the Lord shall appear, and 
all flesh shall see the salvation of God.” 

Matt., Mark. ‘The voice of one crying in the wil- 
derness, Prepare ye the way of the Lord, make straight 
his paths.” 

Luke. ‘*The voice of one crying in the wilderness, 
Prepare ye the way of the Lord, make straight his 
paths. Every valley shall be filled, and every moun- 
tain and hill be made low, and the crooked shall 
become straight, and the rough ways smooth. And 
all flesh shall see the salvation of God.” 

Fohn. “The voice of one crying in the wilderness, 
Make straight the way of the Lord.” 


Zsa. x1. 3-5: BY TON No Aa wa Nw. MAP PW 8. 7372 ΝῊΡ Ip 
:ΠΡΡ37 op, Wer) apyn mM avr yay ὙΠ 5) ΝΟΣ ΝΟ 
ym owa-dd ae AT NID Adan 
Sept.: Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ ᾿Ετοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε 
τὰς τρίβους τοῦ θεοῦ ἡμῶν. πᾶσα φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς 
ταπεινωθῆσεται" καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν, καὶ ἡ τραχεῖα εἰς πεδία, καὶ 
ὀφθήσεται ἡ δόξα κυρίου, καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ 
Matt., Mark: Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας 
ποιεῖτε τὰς τρίβους αὐτοῦ. 
Luke: Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ 'Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε 


18 QUOTATIONS IN THE NEW TESTAMENT. 


τὰς τρίβους αὐτοῦ" πᾶσα onpay’ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὺς ταπεινωθῆ- 
σεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθείας καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας Kal ὄψεται 
πᾶσα σὰρξ τὸ σωτήριον τοὺ θεοῦ. 

Fohn: Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Εὐθύνατε τὴν ὁδὸν κυρίου. 


The “in the wilderness” belongs, as appears from the parallelism 
(and compare verse 6 of Isaiah), to the words uttered by the voice ; 
there is little propriety in making the expression denote the place in 
which the voice utters its cry, as is done by the Septuagint (followed 
by the Latin Vulgate and the English Authorized Version), which 
then omits “in the desert” as superfluous. “Filled” is intended 
to be the equivalent of “raised.’”’ As the passage evidently relates to 
the levelling of uneven land, “rugged” and “even” are better than 
“crooked” and “straight,” though the Hebrew would permit cer- 
tainly the first of these. “All” is inserted in the Vatican Septuagint 
for fulness of expression, but the Alexandrian agrees with the Hebrew 
in omitting it. The expression: “ All flesh shall see the salvation of 
God” (where the Hebrew has, “shall see it,’ that is, God’s glory), 
is a euphemism, to avoid the apparently irreverent assertion that men 
should see the glory of God, or an interpretation (God’s glory is 
manifested in the salvation of his people). 

The New Testament follows the Septuagint closely. The Synoptics 
abridge “the paths of our God” into “his paths ;” and Luke (with 
whom agrees in general the Alexandrian text) slightly alters one 
expression (writing “the rough ways smooth”), omits “all” before 
“the crooked,” as unnecessary, and leaves out part of the last 
sentence for the sake of brevity. John condenses two clauses of 
the Septuagint into one. 

The passage in Isaiah is a description of Israel’s return to Canaan, 
from the exile in Babylon, across the desert; the removal of all 
obstacles out of the way is represented under the form of the con- 
struction of a smooth road through the wilderness ; and the march 
of the people is described as the march of Yahwe, God of Israel, 
who would lead his people home. The prophet refers to nothing but 
this event in the history of Israel. But in later times the tendency 
of Jewish exegesis was to find Messianic predictions everywhere in 
the Old Testament, and especially in Isa. xl.-Ixvi.; and when the 
Gospels were written, such acts of preparation as are here described 


” 


MATTHEW. 19 


(and Mark includes the similar statement in Mal. iii. 1) would 
naturally be connected with Christ’s forerunner, John the Baptist. 
The striking parallelism between the two periods is obvious: in one 
case God manifests his glory by delivering Israel from exile, and 
planting his church in Canaan; in the other, by the announcement 
of his universal truth in Jesus, and the establishment of his church in 
the world ; and in both cases there is a preparation for the great act. 
Here, as elsewhere, Jesus represents the consummation of God’s 
dealings with Israel and with the world; his person embodies all 
Israel’s religious history. 


Text.— Heb, has no manuscript variations) The Targum makes unimpor- 
tant explanatory additions. Sept. τὰς τρίβους, plur. with art., not so good as 
Heb. sing. without art.; ΓΔ} is omitted, perhaps as unnecessary; πληρωθῆ- 
σεται, “filled,” is free, not quite exact, rendering of NW)’, “lifted up;” καὶ 
βουνός is scribal addition, for the sake of fulness; πάντα is insertion suggested 
by the two preceding clauses; sing, τραχεῖα where Heb. has plur., and plur. 
media where Heb. has sing., are from different manuscript readings, or are 
rhetorical variations; σωτήριον τοῦ θεοῦ is explanatory addition. 

Gospels. —In the first sentence (Matthew and Mark have only this) the 
Synoptics follow Sept. literally, only abridging τοῦ θεοῦ ἡμῶν into αὐτοῦ. Luke 
omits the πάντα of Sept., and makes the four following nouns plur., apparently 
for rhetorical reasons (agreeing with neither Heb. nor Sept.); his omission of 
καὶ ὀφθήσεται 7 δόξα κυρίου is for the sake of brevity. Alex, Sept. agrees in most 
points with Luke, and has probably been conformed to his text. John makes a 
free condensation after Sept. There is no trace of an Aramaic version here ; 
the verbal coincidences with Sept. show that the latter was the source of the 
evangelists’ texts, or the Aramaic version, if Matthew followed it, was identical 
with Sept. 


Matt, iv. 4; LUKE iv. 4: DEUT. viii. 3. 


Heb. “Not by bread alone does man live, but by 
every thing that proceeds from the mouth of Yahwe 
does man live.” 

Sept., Matt. “Not by bread alone shall man live, 
but by every word that proceeds out of the mouth of 
Ged. 


Luke. “Not by bread alone shall man live.” 


20 QUOTATIONS IN THE NEW TESTAMENT. 


Deut. viii. 3: WV Ὁ. ΝΟ Ρ. 9) 59 DINO mM 1929 ὉΠ) - Ὁ» Nd 
DIN TT 
Sept.: Οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾽ ἐπὶ παντὶ ῥῆματι τῷ ἐκπο- 
ρευομένῳ διὰ στόματος θεοῦ ζήσεται ὁ ἄνθρωπος. 
Matt.: Οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾽ ἐν παντὶ ῥήματι ἐκπορευο- 
μένω διὰ στόματος θεοῦ. 
Luke: Οὐκ éx’ ἄρτῳ μόνῳ ζήσεται ὁ ἀνθρωπος. 


In Deuteronomy the reference is to the manna with which the 
Israelites were fed in the wilderness, and the contrast is between 
ordinary food and this supernaturally supplied nourishment ; in the 
Gospel the contrast is between food in general and other modes by 
which God might sustain life. The ultimate meaning is the same 
in both ; namely, the power of God to provide for his servants in the 
absence of ordinary means. 


Text.— The Heb. verb expressing a general fact is better rendered by Eng. 
present; the Sept. future, however, comes to the same thing. Sept. ῥῆμα is 
““word,” as appears from the διὰ στόματος, and is naturally supplied from the 
context: διὰ στόματος, “through the mouth,”=“ out of the mouth.” Sept. 
“God,” instead of “the Lord” (for Heb. “ Yahwe ”), may be a different reading 
of a Heb. manuscript (for the old Heb. manuscripts may easily have differed 
among themselves in the reading of divine names), or it is the change of ascribe. 
The ἐν παντὶ of Matthew, where Sept. has ἐπὶ παντὶ, may be a scribal variation, 
or possibly a reminiscence of the Aramaic; and so the omission of τῷ. 


MATT ΟΣ (UDKE iy. ΤΟ, 11;,.PS.. 2b ΩΣ 


Ffeb. “He shall command his angels concerning 
thee to keep thee in all thy ways; on their hands they 
shall bear thee up, lest thou strike thy foot against a 
stone.” 


The Vatican Septuagint omits “all’’ (which is found in the Alex- 
andrian), and has “lest perchance.” 


Matt. “He shall command his angels concerning 
thee, and on their hands they shall bear thee up, lest 
perchance thou strike thy foot against a stone.” 


MATTHEW. 21 


Luke. ‘He shall command his angels concerning 
thee to keep thee; on their hands they shall bear thee 
up lest thou strike thy foot against a stone.” 


Matthew and Luke are identical with the Septuagint, except that 
Matthew inserts “and” for smoothness of connection. 


Ps. χοῖ. 11: PPUA-PD JBN? DV} ἢ». P ZVI ΤΎΡΟΝ PETS’ VND “> 
127 [282 
Sept.: Ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοὺ διαφυλάξαι σε ἐν ταις ὁδοις 
σου, ἐπὶ χειρῶν ἀροῦσιν σε μῇ ποτε προσκόψης πρὸς λίθον τὸν moda cov, Alex. has 
ἐν πάσαις ταῖς ὁδοῖς σου 
Matt. inserts καί before ἐπὶ χειρῶν. Otherwise 727α2. and Like are identical 
with Vat. Sept. 


The Psalm is properly quoted by Satan to prove God’s care of his 
servants. According to Matthew, he omitted the words, “to keep 
thee in all thy ways;” according to Luke, only “in all thy ways” 
is omitted. It is sometimes said that the quotation is garbled ; that 
the clause “in all thy ways” (that is, “in all thy righteous ways’’) 
expresses the necessary condition of the divine providential care, 
namely, that one shall be in the path of duty; and that Satan, by 
omitting these words, wilfully misrepresents the Psalmist, for the 
purpose of leading Jesus to tempt God. But the omission of these 
words does not affect the meaning of the verse ; elsewhere the New- 
Testament writers often leave out such merely explanatory clauses. 
The guile of Satan lies not in this verbal change, nor in his literal 
application of the Psalmist’s figurative language (for this occasion 
would fairly come within the scope of the promise), but in his mis- 
interpretation of the spirit of the passage, as Jesus points out (see 
next quotation). 


Matt. iv. 7; LUKE iv. 12: DEUT. vi. 16. 


Heb. “ Ye shall not tempt Yahwe your God.” 
Sept., Matt., Luke. “Thou shalt not tempt the Lord 
thy God.” 


Deut. vi. 16: DITO WA yn Nd 


Sept., Matt, Luke: Οὐκ ἐκπειράσεις κύριον τὸν θεόν cov. 


90 QUOTATIONS IN THE NEW TESTAMENT, 


The Septuagint singular “ thou, thy,” where the Hebrew has plural, 
is very possibly a difference of Hebrew manuscript reading. In this 
section of Deuteronomy the number is freely varied; the singular 
occurring, for example, in our Masoretic text, in verses 5-13, the 
plural in verses 14-17, the singular again in verses 18-21, and both 
singular and plural in verse 3. 

3y this quotation Jesus means to say, in reply to the above cita- 
tion of Satan, that he had no fight to throw himself into uncom- 
manded danger, and then expect God to deliver him; herein Satan 
had misrepresented the Psalmist, who had in mind only dangers 
arising in the path of duty. In Deuteronomy this warning is given 
with special reference to the lack of trust in God shown by the 
Israelites at Massah (Exod. xvii. 1-7) ; where, being without water, 
they tried the Lord’s patience (tempted him) by doubting whether 
he was with them, able and willing to supply their needs. Similar 
lack of trust of God, with trial of his patience, is shown in a fool- 
hardy demand for his protection, which is the case contemplated in 
our quotation. 


MATT. iv. 10; LUKE iv. 8: DEUT. vi. 13. 


Fleb., Vat. Sept. ‘““Yahwe [ Seft., the Lord] thy God 


thou shalt fear, and him thou shalt serve 

Matt., Luke. “The Lord thy God thou shalt wor- 
ship, and him only shalt thou serve” (and so Alex. 
Sept.). 


Deut. νὶ. 13: WYN ie evn aos mans 

Vat. Sept.: Κύριον τὸν θεόν φοβηθήσῃ καὶ αὐτῷ λατρεύσεις. 

Matt., Luke» Κύριον τὸν θεόν προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις; and so 
Alex. Sept. 


The “worship” is a free rendering instead of “fear,” and the 
“only” is added to bring out clearly the restriction involved in the 
words. Probably these natural alterations passed from the Aramaic 
synagogue version into the New Testament, and were thence trans- 
ferred to the Alexandrian Septuagint. 


MATTHEW. 93 


In Deuteronomy the contrast is between Yahwe, God of Israel, 
and other gods ; in the Gospels, between God and other objects of 
worship ; the first contrast includes the second. 


MATS. ive 15, 10;) LUKE 1.070% ISA, Vill, 23, ix. Ὁ (A. V,.1%- 1,2.) 


ffeb. “In the former time he degraded the land of 
Zebulon and the land of Naphtali, but in the later he 
honors the region toward the sea, beyond the Jordan, 
the district | ge/z/] of the nations. The people who 
walk in darkness see a great light, and they that dwell 
in the land of blackness, light shines on them.” 

Sept. “ Drink this first, do it quickly, O region of 
Zabulon, land of Naphtali, and the rest who inhabit 
the seacoast, and beyond the Jordan, Galilee of the 
nations. O people walking in darkness, behold a 
great light, ye who dwell in the region, the shadow 
of death, light shall shine on you.” 

Matt. ‘The land of Zebulon and the land of Naph- 
tali, toward the sea, beyond the Jordan, Galilee of the 
nations [Gentiles], the people which sat in darkness 
saw a great light, and to them that sat in the region 
and shadow of death, to them did light spring up.” 

Luke. “Το shine on them that sit in darkness and 
the shadow of death.” 


Joa. viii. 23, ix. τς ONT “Ma. AY IS, pay AY ΡΠ ΠΥ nys 
Ὁ WN ASD JWI ODIAN oy son δ) PTV Jay, ov ΥἹ Ὑ392Π 
: DIN, 127 VW ANTS IND 530 
Vat. Sept.: Τοῦτο πρῶτον πίε, ταχὺ ποίει, χώρα Ζαβουλών, ἡ yy Νεφθαλίμ,ι καὶ οἱ 
λοιποὶ οἱ τὴν παραλίαν καὶ πέραν τοῦ ᾿Ιορδώνου, Γαλιλαία τῶν ἐθνῶν" 6 λαὺς ὁ πορευό- 
μενος ἐν σκότει ἴδετε φῶς μέγα, οἱ κατοικοῦντες ἐν χώρᾳ σκιᾷ θανάτου φῶς λάμψει 
ἐφ᾽ ὑμᾶς. 
Alex. Sept.: Νεφθαλεὶμ ὁδὸν θαλάσσης καὶ οἱ λοιποὶ οἱ τὴν παραλίαν κατοικοῦντες. 


24 QUOTATIONS IN THE NEW TESTAMENT. 


At end of verse 1 add: τὰ μέρῃ τῆς "lovdaiag, 2: ὁ λαὸς ὁ καθήμενος... χώρᾳ 
καὶ σκιᾷ. 

Matt.: Ῥὴ Ζαουλὼν καὶ yn Νεφθαλεὶμ ὁδὸν θαλάσσης πέραν τοῦ ᾿Ιορδώνον, Ταλι- 
Aaiu τῶν ἐθνῶν, ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδεν μέγα καὶ τοῖς καθημένοις ἐν 
χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοὶς. 


Luke: ᾿Επιφῶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις. 


The text of Matthew seems to follow an Aramaic version, with 
modifications from the Septuagint. The evangelist, in the first place, 
deals freely with the first sentence, taking from it only so much as 
contains a geographical reference to the Galilee region, the scene of 
Christ’s ministry, and omitting, as unnecessary to his purpose, the 
verbs “degrade” and “honor.” ‘This part of his text is a fair render- 
ing of the Hebrew. In the next sentence, while the general sense 
is preserved, there are two departures from the original, namely, 
“the people which sat” (instead of “ walk”), and “the region and 
shadow of death” (instead of “the land of the shadow of death,” 
properly, “land of deep shade” or “ darkness”). The former of 
these may be a variation made by the Aramaic version, or it may be 
an assimilation to the following “sat,” by the evangelist himself: the 
latter, the expression “region and shadow,” is an extension of the 
Septuagint “region, shadow,” perhaps a scribal inadvertence, perhaps 
merely from desire for expansion. Such an inaccuracy of expres- 
sion (putting “region” and “shadow” as parallel appellatives, instead 
of making the second define the first) would hardly be found in an 
Aramaic version of the Hebrew. We must suppose, then, that either 
the original Aramaic Matthew (if there was one), or the writer of 
the present Greek Matthew, followed in the main the Synagogue 
version, but made one change after the Septuagint; or, that the 
Aramaic itself in this last case followed the Septuagint. In the first 
verse, the Septuagint has so misread the Hebrew as entirely to miss 
the sense ; and in the next, it improperly makes the verbs imperative. 
Luke gives a free condensation of the latter part of the passage, 
apparently also after the Aramaic (“sit,” instead of the Hebrew and 
Septuagint “walk”). It is possible —it cannot be said to be prob- 
able — that both Matthew and Luke follow a Septuagint text differing 
from that which we now have. The Alexandrian Septuagint is not an 
independent authority. 

The prophecy (chaps. vii.-ix.) of which our passage forms a part 


MATTHEW. 25 


was uttered while the Syrian-Israelitish attack on Judah was impend- 
ing; and its object was to dissuade the people from the Assyrian 
alliance, and lead them to trust to Yahwe alone. Says the prophet: 
‘“‘Vahwe will bring on them and you the king of Assyria like an over- 
whelming river. No alliances shall save you, but Yahwe will be your 
sanctuary ; of this I and my children are signs. Consult not wiz- 
ards, but God’s instruction given you by his prophets. The nation 
shall fall into grievous suffering and darkness, but there shall come 
a better time: the northern part of the land, at first humiliated, shall 
afterwards be honored, —the rod of the oppressor shall be broken, 
and the people shall rejoice.” The reference is to the Assyrian 
invasion (about B.C. 734-732), from which the northern part of the 
country, Zebulon, Naphtali, and the trans-Jordanic region, suffered 
most. <A partial fulfilment of the promise of deliverance might 
be seen in the disaster that befell Sennacherib’s army (2 Kings 
xix. 35) ; but the prophet’s hope went beyond this to the king who 
was to bring perfect rest and happiness to the nation (ix. 5, Author- 
ized Version, ix. 6). This hope was never realized in its outward 
form: on the contrary, Israel became a vassal of the Assyrian, and 
ultimately lost its political life. Nevertheless, the ethical-religious 
side of the promise was realized. Isaiah’s idea! state was founded 
on righteousness, and involved a complete union of soul between 
God and man ; it was essentially, in its spiritual element, the kingdom 
of God that Jesus established. The evangelist is so far right in 
identifying the teaching of Jesus with the spiritual light that the 
prophet predicts for his people; though it is a superficial and un- 
important coincidence, that the Christ taught in that very northern 
region which first fell into the hands of the Assyrian. The reference 
in Luke is a general one to the spiritual enlightenment of the Mes- 
sianic time. 


Text.— The Heb. text is supported in general by the Greek, Latin, and 
Syriac. The Sept. misreadings are remarkable: τοῦτο seems to be rendering of 
DWNi, read instead of NY; πίε, “drink,” is scribal miswriting of ποίει, and was 
probably introduced from the margin; ταχὺ ποίει is the (here incorrect) transla- 
tion of IPT; for ns, “later,” was wrongly read D’IMS, “others;” T3311 
“ honors,” 
κοῦντες is insertion for clearness) ; χώρᾳ σκιᾷ θανάτου ignores the stat. const. in 


mds YOS83. Matthew’s καθήμενος, “sitting,” instead of “walking,” cannot be 


seems to have been wanting in the Heb. text of Sept. (Alex. κατοι- 


20 QUOTATIONS IN THE NEW TESTAMENT. 


a misreading of the Heb. text, but is rather assimilation to the following καθη- 
μένοις ; χώρᾳ καὶ σκιᾷ is a development (away from the Heb.) of Sept. χώρᾳ σκιᾷ. 
Alex. Sept. follows Matt. in several cases: its ὁδὸν θαλάσσης makes a duplet 
with oi τὴν παραλίαν ; the hand of a Christian scribe is seen in the gloss at the 
end of verse 1: τὰ μέρη τῆς ᾿Ιουδαίας. 


THE BEATITUDES.— MATT. v. 3-10; LUKE vi. 20-22. 


Matt. v. 3, Luke vi. 20. “ Happy are the poor in 
spirit.” 

A summing-up of various passages, such as Isa. xxix. 19, lxi. 1, 
Ixvi. 2, Ps. lxix. 33 (Authorized Version, 32). 


Matt. v. 4. “Happy are they that mourn, for they 
shall be comforted.” 

Luke vi. 21. “ Happy are ye that weep now, for ye 
shall laugh.” 


Zsa. 1xi. 2: Ὁ Ν 3. ὉΠ} 

Sept.: Παρακαλέσαι πάντας τοὺς πενθοῦντας. 

Matt.: Μακάριοι οἱ πενθοῦντες ὅτι αὐτοί παρακληθήσονται. 
Luke: Μακώριοι οἱ κλαίοντες viv ὅτι γελάσετε. 


In his announcement of the blessings of the coming time of glory 
for Israel, Isa. lxi. 1-3, the prophet is commissioned, among other 
things, to “comfort all that mourn” (verse 2) ; and that the mourn- 
ing spoken of is an ethical-religious one, appears from the fact that 
the end of the comforting is that “they may be called oaks of right- 
eousness, the planting of Yahwe, unto glory.” Jesus still more dis- 
tinctly raises mourning to a spiritual plane. Luke gives a free 
rendering. 


Matt. v. 5. “ Happy are the meek, for they shall 
inherit the land.” 

Ps. xxxvii. 11. ‘“‘ The meek shall inherit the land.” 

Ps. xxxvii. 11: PINAY" Dy, 


Sept. : Oi de πρᾳεῖς κληρονομήσουσιν γῆν. 
Matt. : Μακάριοι οἱ πραεῖς ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 


MATTHEW. oT 


The “meek” are the humbly obedient to God, the righteous (see 
verses 9, 18, 22, 29, 34, Of the Psalm), who receive what was to the 
ancient Israelite of the later time the condition and embodiment of 
all civil and spiritual blessing, a share in the glorious land of promise, 
since to citizens of this land alone belonged the privileges of the 
kingdom of God. It was not “the earth,” but the land of Canaan, 
that the pious Israelite hoped to inherit. Jesus must be supposed to 
use the expression in its broad sense, as equivalent to “ being heirs 
of the spiritual privileges of God’s kingdom.” 


Matt. v. 6. ‘“ Happy are they that hunger and thirst 
after righteousness, for they shall be filled.” 

Luke vi. 21. “Happy are ye that hunger now, for 
ye shall be filled.” 


A general reference, perhaps to Isa. lv.: ‘Ho, every one that 
thirsteth, . . . come, buy and eat; ... hear, and your soul shall 
live, and I will make an everlasting covenant with you: . . . let the 
wicked forsake his way.” A spiritual hunger and spiritual food. 


Matt. v. 7. ‘“‘ Happy are the merciful, for they shall 
obtain mercy.” 


Compare Ps. xviii. 26 (Authorized Version, 25): “ With the mer- 
ciful thou wilt show thyself merciful,” and Prov. xi. 17: “The kind 
[merciful] man benefits himself.” There is no verbal agreement 
between the Septuagint of the Psalm-passage and Matthew ; ἐλεήμων, 
which Matthew uses for “ merciful,’ is found in the Greek of Prov. 
ἘΠ 17: 


Matt. v. 8. ‘Happy are the pure in heart, for they 
shall see God.” 


In Ps. xxiv. 3-5 it is the “pure in heart” (Septuagint, καθαρὸς 
τῇ καρδίᾳ, as in Matthew), of whom it is said that he “shall stand 
in God’s holy place,” that is, in God’s presence, enjoying perpetual 
communion with him. Compare Ps. xv. 


28 QUOTATIONS IN THE NEW TESTAMENT, 


Matt. v. 9. ‘‘ Happy are the peacemakers, for they 
shall be called sons of God.” 


A generalization from the Old Testament. God is the bestower 
of the supreme blessing of peace (Ps. Ixxii. 3, 7, Ixxxv. 11, Author- 
ized Version 10) ; and they that make peace may by excellence be 
called his sons. Compare Prov. xii. 20: “To the counsellors of 
peace there is joy.” 


Matt. v. το. “ Happy are they that have been per- 
secuted for righteousness’ sake” (and see Luke vi. 22). 


A general inference from the Old Testament ; possibly with special 
reference to Dan. vii. 25-27, where the holy people, after having been 
persecuted, receive the kingdom of heaven. 


MATT. v. 21-43. 


The quotations in this group are short, and call for little criticism. 


Matt. v. 21. “Thou shalt not kill.” 


From Exod. xx. 13; Deut. v.17. Quoted also in Matt. xix. 18 ; 
Mark x. 19; Luke xviii. 20; Rom. xiii. g; Jas. ii. 11. The words 
in Matt. v. 21: “ Whosoever shall kill shall be in danger of the judg- 
ment,” are not a literal quotation, but a general statement of the 
old Israelitish law. 


Matt. v. 27. ‘Thou shalt not commit adultery.” 


From Exod. xx. 14; Deut. v. 18. Quoted also in Matt. xix. 18 ; 
Mark x. 19; Luke xviii. 20; Rom. xili. 9; Jas. il. 11. 


Matt. v. 31. 


The law of divorce, from Deut. xxiv. 1 (Septuagint, βιβλών ἀποσ- 
τασίου, “writing of divorcement,” for which Matthew has simply 


MATTHEW. 29 


ἀποστάσιον). Jesus assumes that the law in Deuteronomy allowed 
divorce for slight cause (as the school of Hillel taught), against 
which he declares himself in verse 32. 


Matt. v. 33. ‘Thou shalt not forswear thyself, but 
shalt perform unto the Lord thine oaths.” 


A free citation from Num. xxx. 2; Exod. xx. 7; Lev. xix. 12; 
Deut. xxiii. 2r (compare Eccl. v. 4). Quoted also in Matt. xix. 18. 


Matt. v. 38. “An eye for an eye, and a tooth for a 
tooth.” 


From Exod. xxi. 24; Lev. xxiv. 20; Deut. xix. 21. The Old- 
Testament civil law of retaliation ; here, so far as it was held to be an 
ethical rule, set aside by Jesus. 


Matt. v. 43. “Thou shalt love thy neighbor, and 
hate thine enemy.” 


The first clause is from Lev. xix. 18: “Thou shalt love thy neigh- 
bor as thyself,” which is given fully in Matt. xix. 19, xxii. 39 ; Mark 
ΣΙ srs uke x, 27; Rom. xu. Ὁ; Gal Ὑ: 14; Jas. 1. &. The 
second clause is an interpretation of the spirit of the Israelitish law, 
not only in Lev. xix. 18, where the restriction of love to the neighbor 
—that is, fellow-countryman — fairly involves its negation in the 
case of foreigners, but throughout the Old Testament, where the 
hostile relation of Israel to the other nations makes hostility to them 
a necessary accompaniment of devotion to the interests of the chosen 
people. 


MATT. viii. 17; JOHN i, 29; 1 PET, ii. 24: ISA. liii. 4. 


Heb. ‘Our sicknesses he bore, and our pains, he 
carried them.” 
Sept. ‘ He bears our sins, and suffers for us.” 


90 QUOTATIONS IN THE NEW TESTAMENT. 


Matt. ““ Himself took our weaknesses, and bore our 
diseases.” 

Fohn. ‘Who bears the sin of the world.” 

fet. “Our sins he himself bore” (07, carried up). 


Zsa. Viti. 4: DODD AYDRID NY) wT 1. Π 

Sept.: Ovroe τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται. 
Matt.: Αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν. 
Fohn: Ὃ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. 


Pet.: Τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν. 


Matthew follows rather an Aramaic version than the Greek ; Peter 
is freely, and John still more freely, after the Greek. 

The fifty-third chapter of Isaiah is a description of the unmerited 
and vicarious sufferings of the servant of Yahwe,—that is, Israel in 
exile, especially the pious spiritual part of the nation, of whom the 
prophet here says: “he bore our sufferings, and carried our sorrows.” 
The suffering that righteous Israel endured in exile was the result of 
the sin of the nation, for whose purification God imposed this grief 
on his servant. ‘This ascription of vicarious suffering to God’s peo- 
ple, though not a prediction, carries with it the possibility of similar 
suffering by any servant of God, above all by him who stood nearest 
to God, and in most perfect sympathy with man. Matthew, giving a 
physical sense to the prophet’s words, and rendering: “himself took 
our infirmities and bore our diseases” (herein not agreeing with the 
Septuagint), finds them fulfilled in Jesus’ acts of bodily healing ; 
that is, he regards the diseases of men as having been transferred to 
Jesus and borne by him, —an idea not intended by the prophet. If 
we could understand the evangelist to say merely that Jesus was bur- 
dened in soul by the sorrows of men, this would be, not exactly the 
sense of the prophet, but a not unnatural extension of his thought. 
The passage in Isaiah was regarded by the Jews generally, and 
by the New-Testament writers, as Messianic; and is in John and 
Peter applied to the vicarious death of Christ. They both agree in 
the main with the Septuagint, having “sin” instead of “suffering,” 
which is a justifiable paraphrase so far as the suffering is regarded by 
the prophet as a punishment of sin. ‘ohn: “Behold the Lamb of 
God, who bears [o7, takes away] the sin of the world.” Peter: “Who 


MATTHEW. 31 


himself bore our sins in his body on the tree” (07, carried up our 
sins in his body to the tree). 


Text.— Sept. gives a paraphrase rather than a translation: ἁμαρτίας is in- 
tended as rendering of °5n, “sufferings,” and not of SON or NNON, “sins;” 
and so ὀδυνᾶται of INDI. The Aramaic version followed by Matt. renders Heb. 
literally. Peter adopts the general form of Sept., with changes: his αὐτός (which 
Matt. also has) is for emphasis, and for the same end he places it just before the 
verb; ἀνήνεγκεν is a mere variation of tense of the Sept., to suit the form of the 
discourse. John takes only the general idea, and renders it by his own Greek, 
using the sing. “sin” (the world’s sin regarded as a mass), and a verb which 
denotes “bearing” in the sense of “taking away;” these stronger terms corre- 
sponding to the ideal conception of the Christ in the Fourth Gospel. 


NAT. 1κΞ 132; Xie 2: FLOS. Vi,.0: 


γε, Matt. 1 desire mercy and not sacrifice.” 
Sept. ‘I desire mercy rather than sacrifice.” 


Heb. NI SN sAYaN ON 
Sept.: Ἔλεος θέλω ἢ θυσίαν. 
“κί, : "Ἔλεος θέλω καὶ οὐ θυσίαν. Matt. follows the Aramaic version. 


God desired of Israel, said the prophet, not ceremonial service 
(in which they were strict enough), but a heart in accord with him- 
self; and Jesus makes the application to the Pharisees who objected 
to his eating with tax-gatherers and other disreputable persons, and to 
the violation of the traditional sabbath-law by his disciples. 


MATT. xi. 10; MARK 1. 2; LUKE i. 76, vii. 27: MAL. iii. I. 


"εὖ. “ Behold, 1 send [am sending, ov about to 
send] my messenger, and he shall prepare a way be- 
fore me.” 

Sept. The same. 

Matt. ‘‘ Behold, I send my messenger before thy 
face, who shall prepare thy way before thee.” 


99 QUOTATIONS IN THE NEW TESTAMENT. 


Mark. “ Behold . . . who shall prepare thy way.” 

Luke i. 76. “Thou [John] shalt go before the face 
of the Lord to make ready his ways.” 

Luke vii. 27. Identical with Matt. 


Mal. δ. αν 92 JM RID Now cn 

Sept.: ᾿Ιδοὺ ἐξαποστέλλω τὸν ἄγγελόν μου καὶ ἐπιβλέψεται ὁδὸν πρὸ προσώπου 
μου. 

Matt.: ᾿Ιδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν: μου πρὸ προσώπου σου ὃς κατασκευάσει 
τὴν ὁδόν σου ἔμπροσθέν σου. 

Luke vii. 27: The same, with om. of ἐγώ. 

Mark same as Luke, with om. of ἔμπροσθέν cov, 

Luke i. 76: Καὶ σὺ... προπορεύσῃ . . . ἐνώπιον κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ, 


The form of the Gospel quotations might be derived from the 
Septuagint ; but in that case the fact that the three evangelists agree 
in certain noteworthy differences from the Hebrew and the Septua- 
gint would point to a traditional transformed Christian reading of the 
passage, and this seems less probable than derivation from an Ara- 
maic synagogue reading. The Messianic interpretation might easily 
lead to a Messianic form: the synagogue version would make the 
passage an address to the Messiah, changing the pronouns accord- 
ingly, and inserting “before thy face” after “messenger” for dis- 
tinctness of reference; and the Synoptics, all closely connected with 
Palestine, would adopt this version. Yet the other explanation sug- 
gested above is not impossible. A similar transformation of the pas- 
sage into Messianic shape may have taken place in the first Christian 
circles, and thence have come into the Synoptic Gospels. Luke i. 76 
is a free combination of Mal. iii. 1 and Isa. x]. 3, after the Septuagint. 

The prophet is reproving the people (including the priests) for 
their neglect of ceremonial and ethical duties, and for their sceptical 
opinions. They were in the habit of saying (ii. 17): “ Yahwe takes 
pleasure in evil-doers;’’ and of exclaiming: “Where is the God 
of judgment?” They had lost faith in a righteous divine control of 
affairs. To this the prophet replies (iii.), that Yahwe will soon mani- 
fest himself in judgment, first sending a messenger to purify the 
people, and especially the Levites. “You ask for Yahwe: the Lord, 
whom you seek, shall suddenly come to his temple, and your doubts 


MATTHEW, 33 


shall vanish” (iii. 18) ; the day of Yahwe (iii. 19, Authorized Version 
iv. 1), the moment when he shall show himself as strict judge of the 
bad and rewarder of the good, shall be dreadful (so Joel iii. 4, 
Authorized Version ii. 31, and elsewhere in the prophets). After the 
manner of Oriental rulers, his coming is to be ushered in by a mes- 
senger, who is not particularly described. In iii. 1 he is called “the 
messenger of the covenant,” conceivably an angel, as in Exod. 
XXxill. 2; but in iii. 23 (Authorized Version iv. 5) he is apparently 
represented as a prophet, whose work shall be stormy like that of 
Elijah, and who may properly be called a messenger of the covenant, 
one who is to establish more perfectly God’s covenant with his peo- 
ple. The prophet’s declaration, then, seems to be, that some vigor- 
ous man will soon appear, who will with strong hand bring Israel 
back to the pure service of God; and then Yahwe himself will come 
in the capacity of final judge. 

In the Gospels this messenger is identified with John the Baptist, 
who is also declared to be the Elijah whom the Jews (from Mal. 
lil. 23, Authorized Version iv. 5) expected to be the forerunner of 
the Messiah; the Malachi-passage is changed in form, as above 
described, so as to become an address to the Messiah, Luke i. alone 
preserving the form of the prophetic expression. The Gospel quota- 
tions, though they introduce a Messianic reference not found in Mal- 
achi, yet faithfully preserve the spirit of his words. He thought of a 
speedy interposition of God, heralded by a prophet; and such an 
interposition, though hardly in the form expected by Malachi, was 
the appearance of Jesus, of whom John was the forerunner. 


Text — The Heb. manuscripts offer no variations. Sept. gives an accu- 
rate translation of the original. —— The ἀποστέλλω, κατασκευάσει, and ἔμπροσθέν 


cov of the evangelists, where Sept. has ἐξαποστέλλω, ἐπιβλέψεται, and πρὸ προσώ- 
mov μου, are most easily explained as translations from the Aramaic. The ἔτοι- 
μάσαι of Luke i. 76 is probably after the Sept. of Isa. xl. 3. 


MATT. xi. 23; LUKE x. 25. 


The description of Capernaum as “exalted to heaven and going 
down to Hades,” is perhaps after the similar description of the king 
of Babylon in Isa. xiv. 13-15. 


94 QUOTATIONS IN THE NEW TESTAMENT. 


Text. — Sept. has: εἰς τὸν οὐρανὸν ἀναβήσομαι... εἰς ἄδην καταβήσῃ; Matt., 
Luke: ἕως οὐρανοῦ ὑψωθήσῃ, ἕως δου καταβῆσῃ. The citation is more probably 
after the Aramaic, the vernacular; and the ὑψωθήσῃ may be a free modification 
to suit the discourse, or may be suggested by the Aramaic rendering of D°8, “I 
wil] exalt,” in verse 13. 


MATT. xii. 18-21: ISA. xlii. 1-4. 


F7eb. “ Behold, my servant on whom I lay hold [or, 
whom I uphold], my chosen in whom 1 delight [/z4, 
my soul delights], I have put my spirit on him, he 
shall send forth judgment [ov, law] to the nations. 
He shall not cry, nor call aloud, nor make his voice 
heard in the street. A bruised reed he shall not 
break, and a dim wick he shall not quench; unto truth 
he shall send forth judgment [ov, law]. He shall not 
faint nor fail till he set judgment [ov, law] in the 
earth; and to his instruction distant lands shall look.” 

Sept. “ Jacob is my servant, I will lay hold on him; 
Israel is my chosen, my soul has accepted him; I have 
put my spirit upon him, he shall bring forth judgment 
to the nations. He shall not cry, nor lift up [his 
voice], nor shall his voice be heard without. A bruised 
reed he shall not break, and smoking flax he shall not 
quench, but unto truth he shall bring forth judgment. 
He shall shine forth, and shall not be disheartened till 
he set judgment on the earth, and in his name shall 
the nations hope.” 

Matt. “ Behold, my servant whom I have chosen, 
my beloved in whom my soul is well pleased; I will 
put my spirit on him, and he shall declare judgment 
to the Gentiles. He shall not strive nor cry aloud, 
nor shall any onc hear his voice in the streets. A 
bruised reed shall he not break, and smoking flax shall 


MATTHEW. 35 


S 


he not quench, till he send forth judgment unto vic- 
tory ; and in his name shall the Gentiles hope.’ 


Zsa. xiii. 1-4; VOW YOY MIAN) 52) ANY Na ia-JONN “TAY 7 
Saw) 8 yas. Mp : Sip ya wow x) nw” ΜΝ pys. 87 eT O29 
me Wy γν ἐδ He xO: vow NYY ned max xo nD AAW 

Sons DMN \nands vawn ΤᾺΣ 

Sept.: ᾿Ιακὼβ 6 παῖς μου, ἀντιλήψομαι αὐτοὺ " ‘lopaya ὃ ὁ ἐκλεκτός μου, προσεδέξατο 
αὐτὸν ἡ ψυχῆ μου" ἔδωκα τὸ πνεῦμά pov ἐπ᾽ αὐτόν, κρίσιν τοις ἔθνεσιν ἐξοίσει" οὐ 
κεκράξεται οὐδὲ ἀνήσει, οὐδὲ ἀκουσθῆσεται ἔξω ἡ φωνὴ αὐτοῦ. κάλαμον τεθλασμένον 
οὐ συντρίψει, καὶ λίνον καπνιζόμενον οὐ σβέσει, ἀλλὰ εἰς ἀλήθειαν ἐξοίσει κρίσιν " 
ἀναλάμψει καὶ οὐ θμαυσθῆσεται, ἕως ἂν On ἐπὶ τῆς γῆς κρίσιν" καὶ ἐπὶ τῷ ὀνόματι 
αὐτοὺ ἔθνη ἐλπιοῦσιν. 

Matt.: ᾿δοὺ ὁ παὶς μου ὃν ἡρέτισα, ὁ ἀγαπητός μου ὃν εὐδόκησεν ἡ ψυχῆ μου, θήσω 
τὸ πνεὺμά μου ἐπ᾽ αὐτόν, καὶ κρίσιν τοὶς ἔθνεσιν ἀπαγγελεὶ οὐκ ἐρίσει οὐδὲ κραυγ σει 
οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ κάλαμον συντετριμμένον οὐ 
κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν, καὶ τῷ 


ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν. 


The Septuagint differs so widely from Matthew that it is evident 
the latter was unaffected by it. 

The Greek rendering of Matthew, doubtless following an Aramaic 
version, departs in several points from the Hebrew: “have chosen,” 
instead of “lay hold of, uphold,” is inexact, and so “beloved,” 
instead of “chosen one” (perhaps to avoid the repetition of 
“chosen”’) ; “strive” is a free interpretation of the verb meaning 
‘to cry,” the crying in the case being supposed (and not improb- 
ably) to be connected with violence ; “smoking flax” agrees with 
the Septuagint and the Vulgate, but is not accurate ; how the Ara- 
maic got the rendering “send forth judgment unto victory,” instead 


” 


of “unto truth,” is not clear— perhaps it had a different Hebrew 


word from ours in its text, but more probably “ victory 


is a free 


translation or interpretation of the idea of “ certainty,” which is con- 
y 


” 


tained in the Hebrew word for “truth;” the next clause of the 
Hebrew is omitted for brevity’s sake ; and in the last clause the “in 
his name shall the Gentiles hope,” is a free Messianic interpretation 
of the Hebrew, “to his instruction distant lands shall look.” The 
evangelist, then, does not render from the Hebrew original, nor from 


the Septuagint (at least, not from our present Septuagint text), but 


56 QUOTATIONS IN THE NEW TESTAMENT. 


from some Aramaic version, which gave a partly paraphrastic Messi- 
anic translation, such as is often found in our Targums. It is not 
probable that this Aramaic version was in writing: it was rather the 
synagogue oral version, which would be familiar to Palestinian Jews. 
A similar rendering after Isa. xlii. 1 is found in Matt. iii. 17, xvii. 5 ; 
2 Pet. i. 17: “This is my beloved Son, in whom I am well pleased.” 

The prophet is describing the fortunes and functions of the ser- 
vant of Yahwe, that is, Israel (xli. 8), especially in relation to the 
other nations: the one holy, omnipotent God will endue his servant 
with strength (xl.); him he had chosen among all the nations 
(xli. 9), who, being nothing and vanity, shall be confounded (xli. 10- 
29), while the servant of Yahwe, upheld by him, filled with the spirit 
of God, shall teach them truth and judgment (that is, the divine 
instruction or law). The nations were sunk in idolatry; Israel was 
to guide them to the knowledge of the one God. The servant of 
Yahwe is described in our passage as quiet and gentle in his manner 
(in contrast with the military violence and pomp of the other nations), 
full of sympathy for the weak, yet so vigorous and persistent in his 
work that he should never.cease till all the world had accepted the 
worship of Yahwe. This strikingly grand conception of the nation’s 
mission was realized only in a small degree by the national Israel ; 
but the picture of the spiritual Israel was embodied, as the evangelist 
points out, in the life of Jesus, whose method was a quiet and sym- 
pathizing appeal to men’s hearts. In this, as in many other points, 
he realized what the great prophet so fervently hoped for his people. 
The “servant of Yahwe” of Isa. xl.-liii. is a grand spiritual portrait- 
ure, of which the embodiment in actual life was to come long after, 
but not, as the prophet hoped, in the nation as such. Our passage 
is referred to the Messiah by the Targum. 


Text.— The manuscripts give no variations in the Masoretic text, which is 
confirmed by Sept., Syr., Targ., and Latin. The Sept. rendering is nearly 
exact; in verse I it inserts the names “Jacob” and “Israel,” an explanation 
drawn from the context. The evangelist follows not the Heb. nor the Greek, 
but a paraphrastic Aramaic version, which is, however, influenced by the Sept. 
The rendering νίκος for MIN may be similar to that of 1 Cor. xv. 54, where ΠΧ), 
“perpetuity” (Isa. xxv. 8), also “certainty,” is given by νίκος; that is, “σευ: 
tainty’ (28) is taken as equivalent to or involving “victory;" τυφόμενον, 
“smoking,” like Sept. καπνιζόμενον, is an interpretation of 13, “dim.” There 
is no need to suppose a different Heb. text from ours. 


MATTHEW. 87 


MATT. xiii. 14, 15; MARK iv. 12, viii. 18; LUKE viii. 10; JOHN ix. 39, 
xii. 40; ACTS xxviii. 26, 27: ISA. vi. 9, Io. 


Heb. ‘‘And he said, Go and say to this people, 
Hear indeed, but do not understand, see indeed, but 
do not know. Make this people’s heart [understand- 
ing| gross, and their ears dull, and their eyes dim, lest 
they see with their eyes and hear with their ears and 
their heart understand, and they turn and be healed.” 

Sept. “ Hearing ye shall hear and shall not at all 
understand, and seeing ye shall see, and shall not at 
all perceive, for this people’s heart has become gross 
[thick], and they have heard heavily with their ears, 
and have closed their eyes, lest perchance they see 
with their eyes and hear with their ears and under- 
stand with their heart and turn, and 1 heal them.” 


Matthew and Acts are identical with the Septuagint. The expres- 
sions, “hearing ye shall hear,” and “seeing ye shall see,” are un- 
idiomatic and clumsy attempts to render the emphatic form of the 
Hebrew. The use of the past tense instead of the imperative is 


” 


untrue to the Hebrew. “ Understand with their heart,” instead of 


“their heart understand,” seems to suit the connection, and might 
be got from the Hebrew by the insertion of one letter. 
The other evangelists quote more freely parts of the passage. 


Mark. ‘That they may see indeed, but not per- 
ceive, and hear indeed, but not understand, lest 
perchance they turn and be forgiven” (inversion of 
clauses). 

Luke. ‘‘ That seeing they may not see, and hearing 
they may not understand” (a free abridgment). 

Fohn xii. ‘ He has blinded their eyes and hardened 
their heart, lest they see with their eyes and perceive 


8 QUOTATIONS IN THE NEW TESTAMENT, 


eo 


with their heart and turn, and 1 heal them” (the first 
clause is free interpretation). 

Fohn ix. ‘“ That they who see not may see, and that 
they who see may become blind” (a general adoption 
and paraphrase). 


Zsa. vi. 9, το: ST ANY ΛΔ ΡΤ plow aynw my Ὁ} AK) 12) Te 
VYND ANT. PID ven TaD ya A opm 2) pow ayo 
SW RON AW) PI, ia pow vay 

Vat. Sept.: Kai εἶπεν πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ, ἀκοῇ ἀκούσετε καὶ ob μὴ 
συνῆτε, καὶ β3λέποντες βλέψετε καὶ ob μὴ ἴδητε. ἐπαχύνθη yap ἡ καρδία τοῦ λαοὺ 
τούτου καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς ἐκάμμυσαν, μῇ ποτε 
ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν 
καὶ ἰάσομαι αὐτούς, 

Matt. and Acts agree with Seft., except that in verse 10 they have ὀφθαλμοὺς 
αὐτῶν, and that in Acts the introductory clause reads: πορεύθητι πρὸς τὸν λαὸν 
τοῦτον καὶ εἰπόν. 

Mark iv. 12: Ἴνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ 
συνιῶσιν, μῆ ποτε ἐπιστρέψωσιν καὶ ἀφεθὴ αὐτοῖς. 

Mark viii. 18: Ὀφϑαλμοὺς ἔχοντες οὐ βλέπετε καὶ ὦτα ἔχοντες οὐκ ἀκούετε. 

Luhe : ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν. 

Fohu ix. 39: Ἵνα οἱ μὴ βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται. 

Fohn xii. 40: Τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, 


ἵνα μὴ ἴδωσιν τοὶς ὀφθαλμοῖς, καὶ νοῆσωσιν τῇ καρδίᾳ καὶ στραφῶσιν καὶ ἰάσομαι αὐτούς, 


The prophet is bid announce to the people their incapacity to 
understand and obey the divine instructions. The form of the mes- 
sage is peculiarly Hebrew: Isaiah is commanded to produce this 
result himself; that is, he stands in God’s place, and his teaching is 
to effect only hardness and blindness. According to the Hebrew 
conception, there could be no result that was not produced by Yahwe 
(Am. iii. 6). John sharply emphasizes the divine agency: “ He has 
blinded their eyes.” The Septuagint, Matthew, and Acts soften the 
mode of statement by giving only the result: “This people’s heart 
has become gross ;” but they, and Mark and John, like the Hebrew, 
represent it as God’s design that the people should not repent and 
be healed: “Jest they turn and I heal them,” the result being neces- 
sarily identical with the divine purpose. But it appears abundantly 
from the prophetic writings, that this view of God’s purpose does not 
prevent the preaching of repentance, and the promise of divine 


MATTHEW. 89 


mercy. The parallelism between the conditions of Israel in the 
times of Isaiah and Jesus is plain: at both periods the nation was 
unspiritual, — in the earlier it was addicted to idolatry and magic, in 
the later it was in bondage to religious traditions and ordinances ; 
in both there was religious formalism. 

These words are applied by Jesus to his disciples in Mark viii. 18 


> 


and in a general way in John ix. 39. 


MATT. xiii. 32; MARK iv. 32; LUKE xiii. 19: DAN. iv. 9 (12). 


Aram. “In its branches lodged the birds of 
heaven.” 

Sept. “In it the birds of heaven built their nests.” 

Theodotion. ‘In its branches dwelt the birds of 
heaven.” 

Matt. “The birds of heaven come and lodge in its 
branches.” 

Mark. ‘The birds of heaven can lodge under its 
shelter.” 

Luke. ‘The birds of heaven lodged in its branches.” 


An adoption of part of the description of the great tree in Nebu- 
chadnezzar’s dream. ‘The citation is after the Aramaic original, or a 
more modern Aramaic version identical in meaning with the original. 
Mark’s “shelter”? comes from the preceding clause of Daniel. 


Text. — The partial verbal agreement of the evangelists with Sept., as in τὰ 
πετεινὰ τοῦ οὐρανοῦ, may be accidental, or may result from the familiarity of the 
writers with the Sept. vocabulary. Theodotion also agrees with Matt. and Luke 
in ἐν τοῖς κλάδοις αὐτοῦ ; but this, too, is probably undesigned. 


MATT. xiii. 35: Ps. Ixxviii. 2. 


FTeb. “1 will open my mouth [speak] in a parable, 
I will utter riddles out of the olden times.” 


40 QUOTATIONS IN THE NEW TESTAMENT. 


Sept. “1 will open my mouth in parables, I will 
speak similitudes from the beginning.” 

Matt. “1 will open my mouth in parables, I will 
utter hidden things from the foundation [of the 
world ].” 


Ps. Ixxviii, 2: DIDI NTN AMIN 8. OWI ANAK 
Supt: ᾽Ανοίξω ἐν παρα βολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα an’ ἀρχῆς. 
Matt.: ’Avoigw ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς. 


The psalmist declares that his purpose in composing this psalm is 
to draw instruction from the early history of Israel, the “olden times” 
(which, he says, he had by tradition from the fathers) ; and this he 
accordingly proceeds to do, giving an outline of the dealings of God 
with the people, from the exodus to David, “that they might not be 
as their fathers, a stubborn and rebellious generation.” The words 
mashal (properly “similitude”) and Aida (“riddle”) are used with 
large latitude in the Old Testament, of parables, proverbs, apothems, 
and, as here, of any didactic poetical piece in which there may be 
nothing of a properly gnomic or parabolic character. Between the 
form of instruction employed by the psalmist, and the parables of 
Jesus referred to in Matt. xiil., there is very little resemblance ; the 
psalmist’s meaning not being conveyed by similitudes, but by his- 
torical statements whose meaning lies on the surface. Matthew, 
taking the word “ parables” from the Septuagint (the plural is found 
in the Vatican and the Alexandrian, the singular in the Sinaitic), 
regards the psalm as furnishing the type of the distinctive peculiarity 
of Jesus’ teaching. 


Text. — For 98) and MTN (for which there are no exact correspondents in 
Greek), Sept. uses the reasonably accurate παραβολαῖς and 2po3Ayuata, which, 
however, must be interpreted by the context. The plur. παραβολαῖς, where Heb. 
has sing., is free translation, or takes Sw as collective; dz’ ἀρχῆς, “from the 


beginning,” is a not quite exact rendering of DIP "213, “from days of old.” 
Matt. agrees with Sept. in the first clause, but differs in the second; κεκρυμμένα 
is a possible rendering of 1) TN, though not here appropriate; ἀπὸ καταβολῆς is 
similar to ἀπ᾽ ἀρχῆς, but departs farther from the sense of the original,—it is not 
the foundation of the world that the psalmist has in mind, but the early times 
of Israelitish history. These peculiarities of Matthew’s text arc most easily 


MATTHEW. 41 


explained as coming from the common Aramaic version. Tischendorf, 8th ed., 
writes the introductory formula: “that it might be fulfilled which was spoken 
by the prophet Isaiah,” with 8*, 1, 13, 33 αἱ. ; Westcott and Hort omit “ Isaiah,” 
with δ ἢ BCD αὐ 


MATT. xv. 4, xix. 19; MARK vii. 10; x. 19; LUKE xviii. 20; EPH. vi. 2, 3: 
EXOD, ΣῈ 125, DEUT.:v. 16. 


‘“ Honor thy father and thy mother ;” and Eph. adds 
(after Deut.), “that it may be well with thee, and that 
thou mayest live long on the earth” (ov, land). 


Deut. v. 16: {PW WIP TIS MM PX WRI Png) ΤΙΝ ΩΝ 722 

DI ». 17) I. I ΤῸ: 

Sept.: Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου ὃν τρύπον ἐνετείλατό σοι κύριος ὁ 
θεός σου, ἵνα eb σοι γένηται, καὶ ἵνα μακροχρόνιος γένῃ ἐπὶ τῆς γῆς. 

Eph.: Τίμα τὸν πατέρα σου καὶ τὴν μητέρα [tg ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγ- 


γελίᾳ], ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς. 


Ephesians is after the Septuagint, which in the last clause inverts 
the order of the Hebrew expressions, from manuscript difference, or 
through inadvertence. The Gospel citations may be from Exodus 
or from Deuteronomy ; and, on account of the simplicity of the pas- 
sage, there would be little room for difference between the Hebrew, 
Septuagint, and Aramaic. 


Text.—In the N. Τὶ passages, there is great diversity in the insertion and 
omission of the possessive σοὺ after πατέρα and μητέρα, which is best referred to 
the freedom of the individual writers. The ἔσῃ of Eph., instead of Sept. γένῃ, is 
also a freedom of quotation. 


MATT. xv. 4; MARK vil. 10: EXopb. xxi. 17. 


Ffeb. “ He that curses his father or his mother shall 
surely be put to death.” 

Sept. (xxi. 16). “ He that speaks evil of his father 
or his mother shall surely die.” 


42 QUOTATIONS IN THE NEW TESTAMENT. 


Matt., Mark. “He that speaks evil of father or 
mother, let him surely die.” 


The Alexandrian Septuagint agrees with the New Testament. 


Exod. χχὶ. 17: NY MKD ses) vIR pp 
Sept.: Ὁ κακολογῶν πατέρα αὑτοῦ ἢ μητέρα αὐτοῦ τελευτῆσει θανάτῳ. 


Matt.: Ὃ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω, 


The first verb means originally, “to belittle, treat as contemptible,”’ 


” 


and then, commonly, “to curse ;”’ the Septuagint takes it in a some- 


what milder sense (and so, possibly, the Aramaic version), which, 
however, makes the law harder. The imperative “let him die,” of 
the evangelists, is an easy modification, which may have come from 
the rendering of an Aramaic imperfect into Greek. The omission 
of the possessive pronoun before “father” and “mother” is for 
brevity. It is not clear whether this quotation is from the Septuagint 
or the Aramaic. 


Text. — Sept. read Kal, DD, instead of our Hofal, 15)": the latter is sup- 
ported by the other versions. In Sept., the order of the Heb. verses 16, 17 1s 
reversed; and this gives a better connection of thought. 


MartrT. xv. 8, 9; MARK vii. 6, 7: ISA. xxix. 13. 


“εὖ. “Because this people draw near to me with 
their mouths and honor me with their lips, and keep 
their hearts far from me, and their fear of me is a com- 
mandment of men that is learned, therefore Ἐ 

Sept. ‘This people draw near to me with their 
mouths and honor me with their lips, but their hearts 
are far from me; but in vain do they worship me, teach- 
ing ordinances of men and teachings.” 

Matt., Mark. “ This people honor me with their lips, 
but their hearts are far from me; but in vain do they 
worship me, teaching as teachings ordinances of men.” 


MATTHEW. 43 


Alex. and Sin. Sept. “This people draw near to 
me, honor me with their lips,” ete. 


Joa. xxix. 13: 295. PM 132) TBD YHawIA VDI AIA OYA 0952} 3 1} 

ΠΡ DWI M¥D “NK DNR ‘AN 

Sept.: ᾿Εγγίζει μοι ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ, καὶ ἐν τοῖς χείλεσιν αὐτὼν 

τιμῶσί με, ἣ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ᾽ ἐμοῦ" μάτην δὲ σέβονταί μὲ διδάσκοντες 
ἐντάλματα ἀνθρώπων καὶ διδασκαλίας. 

Matt.: Ὃ abc οὗτος τοὶς χείλεσίν pe τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ' 


ἐμοῦ μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. 


The Septuagint, omitting the “ because” (either having a different 
text or translating freely), makes our verse an independent sentence, 
instead of the protasis to the following (introduced by “therefore ”’) ; 
the “are far,” instead of “keep far,” is from a different vowel-point- 
ing of the Hebrew; “in vain,” instead of “is,” represents a differ- 
ence in the Hebrew consonants, and so also perhaps “ they worship,” 
instead of “their fear” (07, worship), and the participle “ teaching ;” 
or the Septuagint, reading: “their worship of me is ordinances of 
men, teachings,” may simply have smoothed this into: “ they worship 
me, teaching ordinances of men and teachings.” Matthew follows 
the Septuagint, with some variations: he omits the clause “draw 
near to me with their mouths,” as superfluous ; and he transposes the 
noun “teachings” (perhaps so as to bring it near the cognate verb), 
and reads: “teaching teachings, ordinances of men.” Possibly this 
second change is after the oral Aramaic version, which would give 
the words in the Hebrew order ; or the whole quotation may be after 
the Aramaic, this latter following the Septuagint closely. 

Isaiah, having predicted the overthrow of Jerusalem (Ariel), and 
denounced the spiritual blindness of the people, begins with verse 13 
a new discourse, in which Yahwe declares, that, in consequence of 
their superficiality and outwardness of worship, he will do a marvellous 
work. The fault of the people of Judah was careless reliance on the 
religious and political instructions of men who were accounted wise, 
and failure to look conscientiously into the teaching of Yahwe through 
the prophet. Assyria was threatening them (the date seems to be 
near the invasion of Sennacherib, B.C. 701) ; but they were disposed 
to rely on Egypt, rather than on Yahwe. In him they had no real 
trust, and they offered him no real reverence: their “fear” of him 


44 QUOTATIONS IN THE NEW TESTAMENT, 


was a mechanical feeling, resting on rules of worship (offerings and 
festivals), which they had learned from men (presumably the priests : 
the reference is to the regular ritual service, which is thus charac- 
terized as of human origin ; compare Isa. i. 11-14). To break down 
this outward, hypocritical mode of religious worship, Yahwe would 
do a “ marvellous thing,’”’ — he would cause the wisdom of their wise 
men to perish (verse 14), he would smite them with blindness, and 
demonstrate their folly by the result. 

The traditionalists (scribes and Pharisees), to whom Jesus speaks, 
were open to the same charge as Isaiah’s contemporaries: their 
reverence for the oral tradition had blinded them to the deeper, spir- 
itual meaning of the law. Jesus, like Isaiah, attacks the men and 
the opinions that were held in highest regard by the people in his 
day. 


΄ 


Text. — There is no manuscript variation in the Heb.; but some Jewish writ- 
ings (Targum, Aben Ezra) have 05), “harass,” instead of 2), “draw near;” 
the latter reading is assured by the parallel 3135, “honor,” and the contrasted 
pm, “keep far from.” Instead of ‘1, “and is,” Sept. read WW, “and in 
vain,” which is without support from the context; between Masoretic pm, 
“kept [or, held] far off,” and Sept. PM}, “is far off,” there is little to choose, 
but the former agrees better with the preceding active verbs. Of the last clause 
of Sept. an explanation is offered above. Another proposed explanation (Bohl) 
is, that διδάσκοντες and διδασκαλίας form a duplet, the latter being rendering of 
7990, perhaps read as plural, and the former of the same word pointed as 
Piel; but this seems less natural than the explanation suggested above, of a 
free translation of the present Heb., which requires only the insertion of éidac- 
κοντες. We need thus not even suppose that the Sept. read 18%, “they fear” 
(or, worship), instead of DAN, “their fear.” The transposition of διδασκαλίας 
in Matt. may be the evangelist’s free disposition of the Sept. material, or it may 
have been suggested by an Aramaic version. 


MATT. xvi. 27; ROM. ii. 6; 2 TIM. iv. 14: PROV. xxiv. 12. 


“εὐ. “ He requites man according to his work.” 
Sept. “Who renders to every man according to his 
works.” 


Matt. “ Shall render to each according to his doing.” 
Rom. ‘ Shall render.” 


MATTHEW, 45 


Tim. ‘The Lord will render to him according to his 
works.” 


Prov. xxiv. 12: YD DW) Iw 

Sept.: Ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. 
Matt.: ᾿Αποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ, 
Rom.: ᾿Αποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. 
Tim.: ᾿Αποδώσει αὐτῷ ὁ κύριος κατὰ τὰ ἔργα αὐτοῦ. 


Matthew follows the Aramaic ; Romans and Timothy, the Septua- 
gint. Matthew and Romans, like Proverbs, state generally an ethical 
attribute, —the former of the Son of man, the latter of God ; Tim- 
othy makes the application to a particular case (Alexander the cop- 
persmith). 


Text.— For Heb. Wn, Sept. has pres. ἀποδίδοσιν; N. T., fut. ἀποδώσει, ---- ἃ 
mere variation of the temporal point of view; ἑκάστῳ, “to each, every one,” is 
a permissible rendering of p45, “to man,” or “to a man;” the ylur. ἔργα, 
“works,” is a free translation of the Heb. sing., for which Matt., after the Ara- 
maic version, has πρᾶξιν. 


Matt. xviii. 16; JOHN viii. 17; 2 Cor. xiii. 1: DEUT. xix. 15. 


"εὖ. “ By the assertion of two witnesses or of three 
witnesses a thing shall be established.” 


The Septuagint has “every word” (07, thing), the “every”’ being 
mere fuller expression of the thought; and so Corinthians, with 
omission of the second “witnesses.”” Matthew gives the telic form 
to the sentence: “that . . . every word [o7, thing] may be estab- 
lished.’’ John gives a condensed paraphrase: “the testimony of 
two men is true.’’ The free verbal modification of this familiar 
expression by the New-Testament writers is natural. 


Deut. xix. 15: TT Dp) OY nwow δ τὸ» Ik DMD Ww ‘a-by 

Sept.: "Ent στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν 
ῥῆμα. 

Matt.: Ἵνα ἐπὶ στόματος δύο μαρτύρων ἤ τριῶν σταθῇ πᾶν ῥῆμα. 

Fohn: Ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθῆς ἐστιν. 

Cor.: "Ent στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα, 


40 QUOTATIONS IN THE NEW TESTAMENT. 


The Jewish law of legal testimony is applied, in Matthew, to mis- 
understandings between two men; in Corinthians, to the settling of 
disputed words and things in Paul’s controversy with the church at 
Corinth ; in John, to the establishment of the truthfulness of Jesus 
by the testimony of himself and the Father. 


Text. — The second *D-5y of the Heb. is omitted in three manuscripts of K. 
and three of De R., in Vulg., both Arab. texts of Saadia, and one manuscript 
of the Targum, and so Matt. and Cor. Sept. differs from Heb. only in writ- 
ing καί for 18, and inserting πᾶν; Vat. has act. στήσεται, and Alex. pass. στωθῆ- 
The latter reading is found in Cor., from which 
Alex. may have taken it. Cor. (for brevity) omits the second ἐπὶ στόματος and 
the second μαρτύρων. So also Matt., which, however, has 7 (like the Heb.), and 
There is no 


σεται, substantially identical. 


writes σταθῇ, in accordance with the telic form of its sentence. 
reason for amending our Heb. text. But the N. T. rendering may represent a 
text slightly different from ours, as given in an oral Aramaic version (omission 
of one 5-Ὁ}). 


MATT. xix. 4; MARK x. 6: GEN. i. 27, v. 2. 


Heb. ‘“‘Male and female he created them.” 
Greek. ‘‘Made them male and female.” 


Gen. i. 27: ONS NIB TBP ID 
Greek: "“Apoev καὶ θῆλυ ἐποίησεν αὐτούς. 


The New Testament follows the Septuagint, or an Aramaic text 
identical with the Septuagint. 


MATT. xix. 5; MARK x. 7, 8; 1 Cor. vi. 16; EPH. v. 31: GEN. ii. 24. 


F{eb. “‘ Therefore a man shall leave his father and his 
mother and cleave to his wife, and they shall become 


one flesh.” 
Sept. ‘Therefore a man . . . and the two shall be- 


come one flesh.” 


So Matthew and Ephesians. Mark omits, “and cleave to his 
wife.” Corinthians has only the last clause, “the two shall become 
one flesh.” 


MATTHEW. 47 


Gen. ii, 24: WWD] YA IANA PIT) VORTNN) VaN-NR RMI 13.» 
ἼΠΝ 

Sept.: Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ 

προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοὺ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 

Matt.: “Evexa . . . πατέρα [omits αὐτοῦ]... κολληθήσεται τῇ γυναικὶ. 

Eph.: ’Avri τούτου .. . πατέρα [omits αὐτοῦ] 

Mark omits as above. 

Cor.: “Eoovrat οἱ δύο εἰς σάρκα μίαν. 


Text. —No variation in Heb. manuscripts. The addition “the two” is found 
in Sept, Sam., Pesh. Syr., Vulg., Philo, and the Palestinian Targum (Pseudo- 
Jonathan). It is difficult to decide between the two readings; but on general 
grounds the preference is to be given to the shorter, to which consideration may 
be added the possibility that the addition in this case was suggested by its 


occurrence in the following verse. The differences of rendering in the 


N. T. passages are unimportant: they are the natural variations that arise in 
the use of a familiar passage. 


Matt. xix. 7; MARK x. 4: DEUT. xxiv. I. 


Feb. “ [If a man marries a wife, and she does not 
please him because he finds something hateful in her], 
and he writes her a bill of divorce, and puts it into 
her hands, and sends her away from his house, [then 
if she marries again, and her second husband divorces 
her or dies, the first husband may not take her again 
as wife].” 


The middle clause is quoted in the Gospels. 


Matt. ‘Why, then, did Moses command to give a 
bill of divorce, and put her away?” 

Mark. ‘What did Moses command you? And they 
said, Moses allowed to write a bill of divorce and put 
her away.” 


The term for “bill of divorce” is the same as in the Septuagint ; 
the expression for “put away” is different from that of the Septuagint. 


48 QUOTATIONS IN THE NEW TESTAMENT. 


In Deuteronomy the right of a man to divorce his wife is not 
ordained, but is assumed as an existing custom; and the provision 
against a re-marriage of the divorced parties is intended to restrain 
heedlessness. The Pharisees therefore say that divorce was “allowed.” 
The interpretation of the expression ‘“ something hateful” was the 
subject of the famous controversy between the schools of Hillel and 
Shammai (Matt. xix. 3; Mark x. 2) ; the former holding it to mean 
any thing disagreeable, the latter restricting it to the gravest offence. 
Probably custom among the Israelites in early times allowed very 
great liberty to the husband, but the tendency was to a stricter and 
stricter interpretation. See Matt. xix. 9; Mark x. 11,12, and 
remarks on Matt. v. 31. 


Text.— Mark has βιβλίον ἀποστασίου γράψαι, as Sept.; Matthew unites the 
two clauses with δοῦναι. Instead of Sept. ἐξαποστέλλειν, “send away,” the evan- 
gelists have ἀπολῦσαι, “loose, set free;” the former is nearer to the Heb. The 
Athenian term for divorce was ἀποπέμπειν, “send away ;” Heb., AID 15D 272, 
“to write a bill of divorce;” now (Piel), “to put away, divorce.” The Targum 
on Deut. uses the expression U5, “send away, set free,” of which ἀπολῦσαι 
may be a translation. 


MATT. xix. 18, 19; MARK x. 19; LUKE xviii. 20; ROM. vii. 7, xiii. 9; 
EPH. vi. I-3 (compare iv. 25-32); COL. iii. 20 (compare verses 5, 9); 
JAS. ii. τὰς 


These and similar references to the Decalogue call for no exeget- 
ical remark. (Compare on Matt. v. 21 ff.) The order in which the 
commands are cited varies: in the negative commands, Matthew and 
Mark agree with Exod. xx. (putting ‘Do not kill” first), Luke and 
Romans slightly change the order. Instead of “ Thou shalt not covet,” 
Mark has *‘ Do not defraud” (a related idea, perhaps with reference 
to Lev. xix. 13; Deut. xxiv. 14: in the latter place, the Alexandrian 
Septuagint has the verb ἀποστερεῖν, as Mark). For the explanation 
of these differences of order, and citations outside of the Decalogue, 
it seems unnecessary to call in a different version from the Greek, or 
a difference in the rabbinical order of citation: there being no logi- 
cal rule of order, variations in quotation might arise from various 
sources. Matthew adds the precept, Lev. xix. 18: “Thou shalt love 
thy neighbor as thyself,” which Paul, in Rom. xiii. 9, appends to his 


MATTHEW. 49 


list, as including all precepts. The relation of these quotations in the 
Gospels to the tradition on which the latter rest is a question that 
cannot be discussed here. 


MaAtTT. xix. 26; MARK x. 27; LUKE i. 37: GEN. xviii. 14. 


FTeb. “15 any thing too hard for Yahwe ?” 

Sept. ‘Shall any thing be [azother reading, Is any 
thing] impossible with the Lord?” 

Matt. “ With God all things are possible.” 

Mark. “ All things are possible with God.” 


Gen. xviii. 142 ὙΔῚ TMP Noo 

Sept.: Μὴ ἀδυνατήσει παρὰ τῷ θεῷ ῥὴμα; 
Matt.: Παρὰ θεῷ πάντα δυνατά, 

Mark: Πάντα δυνατὰ παρὰ ed, 

Luke: Οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα, 


This word of Jesus is perhaps rather a familiar or proverbial saying, 
derived in general from the Old Testament, than a direct quotation. 
In Luke occurs a similar expression, uttered by the angel Gabriel 
under circumstances almost identical with those of the Genesis pas- 
sage, and in form nearly the same with the Septuagint, differing from 
it as an affirmation differs from a question, and further in a noun-case 
(the word “God”’), wherein it agrees with the Hebrew. One is 
therefore inclined, in spite of grammatical difficulties, to translate : 
“Nothing shall be impossible with God,” which also suits the con- 
nection better than the classical rendering: ‘No word from God 
shall be void of power.” 


Text.—It seems necessary to understand the ἀδυνατεῖν of the Sept. in this 
place as meaning “to be impossible,” though if classic Greek the word signifies 
only “to be incapable, void of power,” and the possibility of a similar use in 
Luke must be admitted. Luke's παρὰ τοὺ @eod is exactly Heb. ὈΤ ΝΠ, and 
may be regarded as a IIebraism, as the form of his sentence is after the Heb. 
idiom. The reading “God,” instead of “the Lord,” is both in accordance with 
Luke's usage, and suitable to the proverbial form of the saying (the other evan- 
gelists also have it). 


δ0 QUOTATIONS IN THE NEW TESTAMENT. 
MATT. xxi. 5; JOHN xii. 14, 15: ZECH. ix. 9. 


fFfeb. “Rejoice greatly, daughter of Zion, shout, 
daughter of Jerusalem. Behold, thy king comes to 
thee ; just and saved is he, meek and riding on an ass 
and on a colt the foal of an ass.” 

Sept. “Rejoice greatly, daughter of Zion, herald 
forth, daughter of Jerusalem. Behold, the king comes 
to thee just and saving; he is meek and riding on an 
ass and a young foal.” 

Matt. “ Say ye to the daughter of Zion, Behold, thy 
king comes to thee, meek and riding on an ass and on 
a colt the foal of an ass.” 

Fohn. ‘Fear not, daughter of Zion. Behold, thy 
king comes, sitting on an ass's colt.” 


Zech. ix. 9: P'S 17 WIT 39 TI ODwAT-Na yy Phys Tk “DY 
ΓΤ ]Ξ W-I ὙΠ» 3d Ὁ NIN pwn 
Sept.: Χαῖρε σφόδρα θύγατερ Σιών, κῆρυσσε θύγατερ ‘lepovoaanu* ἰδοὺ ὁ βασιλεὺς 
ἔρχεταί σοι δίκαιος καὶ σώζων, αὐτὸς πρᾳὺύς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον 
νξον. 
Matt.: Εἰπατε τῇ θυγατρὶ Σιών ᾿Ιδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραὺς καὶ ἐπιβε- 
βηκὼς ἐπὶ ὄνον καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου. 
Fohn: Μὴ φοβοῦ, θυγάτηρ Σιών" ἰδοὺ ὁ βασιλεύς σου ἔρχεται καθήμενος ἐπὶ πῶλον 
ὄνου, 


The “shout” of the Hebrew means “shout for joy ; the Septua- 
gint “herald forth” does not suit the connection so well. For the 
Hebrew passive participle “saved,” which probably seemed to give 
no good sense, the Septuagint has “ saving,” an ascription of deliver- 
ing power to the theocratic king. Matthew’s “say ye” is perhaps a 
mere paraphrase of the opening clause, but more probably a render- 
ing, out of the Aramaic version, of the Hebrew for “shout,” taken 
as plural, in the sense “call, say;’ and of the description of the 
king he quotes only the second part, relating to the riding on the 
young ass. In John the “fear not” is also a free rendering of 
“rejoice” (John is the freest of the evangelists in his Old-Testament 


MATTHEW, 1 


σι 


citations) ; and he likewise quotes only the last clause, substituting 
sitting” for “ riding.” 

The prophet, after announcing judgments on surrounding cities, 
speaks of the coming king under whom Israel shall be prosperous 
through the favor of God. The enemies of Israel at this time were 
the Philistines, Tyre and Sidon, Damascus, and the Greeks, from 
which we may probably infer that this chapter was written in the fifth 
or fourth century B.C. The nation, says the prophet, is to triumph 
over its enemies, wars are to cease, the king whom God will send will 
be righteous, the object of God’s saving care (“saved ;’ 
16 God saves Israel, and compare Deut. xxxiii. 29), and peaceful ; 


so in verse 


the quiet, peaceful character of his reign is pictured by the statement 
that the animal which he shall ride shall be not the war-horse, but 
the ass, which kings and other great men were accustomed to use in 
times of peace. This temporal king of the prophet, who was to 
subdue the Greeks (verse 13), did not appear: on the contrary, Israel 
became the servant of the Greeks (we are not to look to the Macca- 
beans for the fulfilment of this prophecy, for it is obviously the near 
future that is spoken of). As is true of all the prophets, the author 
of this passage made the framework of his religious hopes out of the 
circumstances of his time, and embodied them in a sketch which 
was never literally realized. The realization of the spiritual elements 
of the prophetic announcement is found in Jesus of Nazareth: he is 
the righteous spiritual leader, whom God delivers and exalts, and 
he is the meek king of a kingdom of peace. His Messiahship 
appeared rather from his righteousness and meekness, and his rela- 
tion to God, than from a public entry into Jerusalem. Nor does 
the prophet intend here any special occasion, but refers merely 
to the ordinary mode of riding of a peaceful monarch. If Jesus 
purposely performed this entry, as a formal announcement of his 
Messiahship, he doubtless wished thereby to call attention to the 
peacefulness of his kingdom. 


Text. — Sept. σώζων is not an allowable rendering of }'W1J: it is possibly from 
a different reading of the Heb. (Hifil, }°W1D, “saving "), but more probably an 
evasion of a supposed difficulty; ὑποζύγιον seems to have been used in later 


Greek in the sense of “ass.” Matt.’s εἴπατε τῇ θυγατρὶ Σιών is probably after 
the Aramaic rendering of ΠῚ (plur. instead of the sing. of the Heb. text), 
with ΤΥ ΓΞ as indirect object after Sept. κῆρυσσε; or it may be a loose para- 


phrase of the opening address. 


59 QUOTATIONS IN THE NEW TESTAMENT. 


MATT. xxi. 9, xxiii. 38; MARK xi. 9; LUKE xix. 38; JOHN xii. 13: Ps. 
Cxviil. 26. 


“εὐ. ‘Blessed be he who comes in the name of 
Yahwe.” 

Sept. ‘In the name of the Lord.” 

Matt. ‘| Hosanna to the son of David]; blessed 
be he who comes in the name of the Lord; [hosanna 
on high].” 

Mark. ‘“‘|Hosanna]; blessed be he who comes in 
the name of the Lord; [blessed be the coming king- 
dom of our father David].” 

Luke. “ Blessed be he who comes [the king] in the 
name of the Lord; [in heaven peace, and glory on 
high ].” 

Foh. [Hosanna]; blessed be he who comes in 
the name of the Lord, [and the king of Israel ].” 


Ps. cxviii. 26: WT DWI NaN 773 
Sept.: Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. 
The New Testament is identical with the Septuagint. 


The rendering of the evangelists is identical with that of the 
Septuagint: the additions in the former are expansions of the Mes- 
sianic idea. The word “hosanna” (‘‘save’’) does not occur in the 
Old Testament, but is a proper emphatic formation from the shorter 
imperative hosa (hosha, from yasha) ; it is here taken from verse 
25 of the Psalm: “save, we implore.” 

The psalm is a temple-hymn of thanks and praise on some great 
occasion, apparently a festival or a dedication. As the worshippers 
approach the house, the temple-choir or the priest greets them with 
these words: “ Blessed be he who comes in the name of Yahwe, we 
bless you from Yahwe’s house.” The words express a pious welcome 
to any servant of God who comes in his name, and are here (except 
in Matt. xxiii. 38) addressed by the people to Jesus, whom they 
greet as the Messiah. It does not appear that the psalm was regarded 


MATTHEW. 53 


as Messianic. In Matthew, Mark, and Luke the greeting of the mul- 
titudée occurs during the public entry of Jesus; in John it appears 
to precede the entry. In Matt. xxiii. 38, the expression is quoted by 
Jesus himself (in his lament over Jerusalem) as a welcome to the 
Messiah, which should be addressed to him by the people of Jerusa- 
lem when they next saw him. 


Text. —“ Hosanna” is 8) WIN, for which in the psalm stands 8) T7y"win. 


Marr. xxi. 19 (ARK x, 173) LUKE xix, 46; Isa. lyin7s JER. Vil. LI, 


Ffeb., Isa, ‘‘My house shall be called a house of 
prayer for all the peoples.” 

Fer. ‘Has this house, on which my name is called, 
become in your eyes a den of robbers?” 


Septuagint, the same, except that in Jeremiah it has ‘my house,” 
and inserts “there” after “is called” (a duplet). 


Matt. ‘‘ My house shall be called a house of prayer, 
but you make it a den of thieves.” 

Mark. ‘“‘ My house shall be called a house of prayer 
for all the nations, but you have made it a den of 
robbers.” 


Luke. “ And my house shall be a house of prayer, 
but you have made it a den of robbers.” 


Πα. Wi. 7: DVOYT-IDD NIP? NdoA-Ma V2 +d 

Sept.: 'O yap οἱκός μου οἶκος προσευχῆς κληθήσεται πᾶσι τοῖς ἔθνεσιν. 

Matt, : Ὁ οἷκός μου οἷκος προσευχῆς κληθῆσεται. 

Mark: Ὁ οἷκός μου οἷκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν, 

Luke: Καὶ ἔσται ὁ οἶκός μου οἶκος προσευχῆς. 

Jer. vii. 1s DPPVI VI RIPIAWs A wa mA ov py. 

Sept.: Μὴ σπῆλαιον λῃστῶν ὁ οἶκός μου οὐ ἐπικέκληται τὸ ονομά μου ἐπ’ αὐτῷ Exel 
ἐνώπιον ὑμῶν. 

Matt. : Ὕμεϊς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. 

Mark: Ὑμεϊς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν, 


Luke: Ὑμεῖς δὲ αὐτὸν ἐποιῆσατε σπήλαιον λῃστῶν. 


84 QUOTATIONS IN THE NEW TESTAMENT. 


The Gospel citations are after the Septuagint, with various abridg- 
ments, and the changes necessary in order to give the Jeremiah pas- 
sage the form of a distinct charge against the Jews of the time. It 
is hardly possible to determine the original form of the citation. 
Mark alone has “for all the nations:”’ he may have added this for 
the sake of completeness, or Matthew and Luke may have omitted 
it, or Jesus may at different times have made the quotation in differ- 
ent forms. The change of construction of Jeremiah’s words is due, 
probably, not to a different rendering in a Greek or an Aramaic 
version, but to the demand of the occasion: Jesus desired to say 
distinctly that the Jews were then guilty of this offence against the 
temple. 

In Isaiah the stress is laid on the “all nations,” the fact that 
Yahwe’s temple is a place of prayer being assumed, and the assur- 
ance given that henceforth “sons of the foreigner,” as well as Israel- 
ites, shall share in Yahwe’s service and blessing: in the Gospel, the 
contrast is made between the proper use of the temple, and the un- 
worthy use to which it was put by the money-changers. Jeremiah is 
denouncing the superstitious and degrading trust of the Jews in the 
temple and its service, despite the vile crimes of which they were 
guilty. Standing in the temple-gate, he said to the worshippers who 
thronged in: “As long as you continue your shameless stealing, 
lying, oppression, and murder, it is a lie to call this building the tem- 
ple of Yahwe: do you not look on it as a den of robbers? I also, 


7} 


behold, I see it, saith Yahwe.”’ ‘The same superstitious reverence for 
the temple-building existed among the later Jews ; and the same rob- 
bery was practised by the traders, under the pretence of care for the 


convenience of worshippers. 


Text. — Sept. ἐπ’ αὐτῷ and ἐκεῖ in Jer. seem to be renderings of the same 
Heb. word, wy, one of them taken from the margin into the text. The three 
different forms of the verb ποιεῖν used by the evangelists are due to freeness of 
citation. Luke gives an abridgment of the Isaiah passage. 


MATT. xxi. 16: PS. viii. 3. 


“εὐ. “ Out of the mouth of children and sucklings 
thou hast founded strength.” 


MATTHEW. 55 


Sept. “ Out of the mouth of children and sucklings 
thou hast prepared praise.” 
Matt. The same. 


Ps. viii. 3: iy BIS pI Ὁ cap 
Sept.: "Ex στόματος νηπίων καὶ θηλαζόντων κατηρτίσω aivov. 
Matt.: Ἔκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἷνον. 


Matthew follows the Septuagint, whose translation, though a possi- 
ble one of the separate Hebrew words, is here not exact. From the 
context it is evident that the Psalmist means strength, and not praise : 
Yahwe manifests his power in employing feeble things, such as young 
children, to quell his enemies. In the Gospel the quotation is applied 
to the children whose salutation of Jesus as the Messiah aroused the 
indignation of the scribes; and the meaning which Jesus puts into 
the words is substantially the same as that of the Psalmist, — God had 
shown these children a truth that the learned men did not see, and 
had thereby made them instruments of praise and strength. 


Text.— eb. 130° is “to found a building,” and figuratively, as here, to 
establish firmly any thing. Sept. καταρτίζομαι is a fair rendering of the Heb.; 
καταρτίζειν is properly “to restore a thing to its original condition,” and then, 
in later Greek, in the middle, as here, “to prepare;” the sense “to perfect” 
occurs in the New Testament, but does not suit this passage so well. Heb. Ty’, 
commonly “strength,” is used also of expressions of praise of the glory of 
God, as in Ps. xxix. 1, and is rendered in Sept. by δόξα there and Ps. Ixviii. 35 
(34), Isa. xii. 2; but in our passage the context requires the meaning “strength.” 
The Sept. rendering was smoother, perhaps, to Greek ears, than the literal 
translation (Bohl). The Targ. here has SIW)Y, “strength;” and the Pesh., 
NAMAWN, “ praise.” 


MATT. xxi. 33; MARK xii. 2; LUKE xx. 9: ISA. v. I, 2. 


εὖ. ‘My friend had a vineyard on a fertile hill, 
and he digged it and cleared it of stones, and planted 
it with choice vines, and built a tower in the midst of 
it, and also hewed out a wine-vat in it.” 

Sept. ‘My beloved had a vineyard on a hill in a fer- 
tile place, and I surrounded it with a hedge and fenced 


56 QUOTATIONS IN THE NEW TESTAMENT. 


it, and planted a Sorek vine, and built a tower in 
the midst of it, and hewed in it a place in front of the 
wine-vat.” 

Matt. ‘There was a householder who planted a 
vineyard, and surrounded it with a hedge, and hewed 
a wine-vat in it, and built a tower.” 

Mark. ‘A man planted a vineyard, and set a hedge 
about it, and digged an undervat, and built a tower.” 

Luke. “Α man planted a vineyard.” 


Isa. v. 2, Sept.: Φραγμὸν' περιέθηκα καὶ ἐχαράκωσα καὶ ἐφύτευσα ἄμπελον Σωρῆκ, 
καὶ ὠκοδύμησα πύργον ἐν μέσῳ αὐτοῦ καὶ προλήνιον ὥρυξα ἐν αὐτῷ. 

Matt.: ᾿Εφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῷ περιέθηκεν καὶ ὦρυξεν ἐν αὐτῷ 
ληνὸν καὶ ὠκοδόμησεν πύργον. 

Mark: ᾿Αμπελῶνα ἐφύτευσεν καὶ περιέθηκεν φραγμὸν καὶ ὥρυξεν ὑπολήνιον καὶ 
ὠκοδύμησεν πύργον. 

Luke: ᾿ἘΕφύτευσεν ἀμπελῶνα, 


The terms in the parable are taken from the Septuagint, except 
that for the “ ante-wine-vat”’ of the latter, Matthew has “ wine-vat,” 
as the Hebrew; and Mark, “undervat.” Luke takes only two words. 
The wording differs from the Hebrew, only in having “ planted” for 
“had,” and “ hedged ” instead of “ digged.” 


Text.— The Sept. φραγμὸν περιέθηκα, “hedged,” and éyapaxwoa, “fenced” 
(where our Heb. has py, “ digged,” and pa, “stoned ”’), may rest on a different 
text from ours, or may give the current understanding of our text-words. The 
three terms ληνόν (Matt.), ὑπολήνιον (Mark), and προλήνιον (Sept.), are all possi- 
ble renderings of Heb. 3Ρ᾽, which means either the vessel in which the grapes 
are pressed (winepress), or that in which the expressed juice is received (wine- 
vat); ληνός is the press, προλῆνιον is the vat in front of the press, and ὑπολήνιον 
is the vat under it. The difference between Matt. and Mark comes from the 
freedom used in citing in such passages as this. It is to be supposed that 
the parable was spoken in Aramaic, and the Greek rendering taken here from 
Sept. 


- 


MATT. xxi. 42; MARK xii. 10, 11; LUKE xx. 17; ACTS vi. 113 
1 PET. ii. 7: Ps. cxyili« 22, 23. 


“εὖ. ““The stone which the builders rejected has 


MATTHEW. 57 


become the head of the corner. From Yahwe is this; 
it is wonderful in our eyes.” 


So the Septuagint, and the New-Testament citations (except 
Acts), Luke and Peter giving only the first sentence (verse 22). 


Acts. “He is the stone which was set at naught 
by you builders, which has become the head of the 
corner.” 


Ps. cxviii. 22, 23: NNN MW HRD 3793 wT TMA O30 IOND jas 
sayy nea) ΝῊ nN 
Sept.: Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας" 
παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστι θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν, 
Matt., Mark, Luke, Pet.: Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη 
εἰς κεφαλὴν γωνίας. παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν. 
Acts: Οὐτός ἐστιν 6 λίθος ὁ ἐξουθενηθεὶς ὑφ᾽ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς 


κεφαλὴν γωνίας. 


In the psalm (which is post-exilian, belonging to the second tem- 
ple) it is Israel, which, rejected by the nations, is chosen by God to 
be his people, the bearer of his word, the corner-stone of the temple 
of truth: see verses 10-12, 18, 21. The new Israel was sorely 
harassed by enemies; but the Psalmist clings with prophetic exalta- 
tion to the national consciousness of God’s special protection and 
the nation’s high vocation. The figure of the corner-stone (that is, 
apparently, the topmost stone of the corner of the foundation) may 
have been suggested by some special ceremony, perhaps the foun- 
dation of the second temple: it is, however, so common and _ natural 
a one, that no special occasion is needed to account for it; see 
Isa. xxvili. 16. 

Though applied specifically to Israel in the psalm, the passage 
contains also the wider truth that God chooses his people where he 
will, without regard to men’s judgment of them; and in the Gospels 
Jesus turns it against Israel. His declaration in the preceding para- 
ble, that the vineyard was to be given to other husbandmen, was 
understood by the scribes to mean that they were to be rejected as 
unworthy ; and he adds this quotation, that there may be no doubt of 
his meaning. In Matthew he expresses the rejection, not only of the 
scribes, as hypocritical formalists, but also of the whole nation (verse 


δ8 QUOTATIONS IN THE NEW TESTAMENT. 


43) ; he announces, in fact, the opening of the kingdom of God to 
the Gentiles. He adds also a word which involves a Messianic appli- 
cation of the passage: “ He that falls on this stone shall be broken to 


pieces,” etc. (Matt. xxi. 44; Luke xx. 18; and so 1 Pet. ii. 8, from 
Isa. viii. 14). In Acts and Peter it is applied directly to the Mes- 
siah ; as, indeed, the Messiah was the summing-up and embodiment 


of the spiritual traits and functions of Israel. 


MATT. xxii. 24; MARK xii. 19; LUKE xx. 28: DEUT. xxv. 5, 6. 


“εὖ. “‘When brothers dwell together, and one of 
them dies without children, the wife of the dead man 
shall not marry a stranger, out of the family. Her 
husband's brother shall go in to her and marry her, 
and perform to her the duty of a husband’s brother ; 
and the firstborn son which she shall bear shall succeed 
to the name of his dead brother, so that his name 
shall not be blotted out from Israel.” 

Sept. ‘When brothers . . . and marry her, and live 
with her; and the child which she shall bear shall be 
constituted [heir] from the name of the dead man, and 
his name,” etc. 

Matt. ‘‘Moses said, If a man die without children, 
his brother shall marry [/¢era//y, perform the duty of 
a husband’s brother towards] his wife, and raise up 
seed to his brother.” 

Mark. ‘“‘Moses wrote unto us that, if a man’s 
brother died, and left a wife and left no child, his 
brother should take his wife, and raise up seed to 
his brother.” 

Luke. “‘ Moses wrote unto us that, if a man’s brother 
died, having a wife, and he were childless, his brother 
should take his wife, and raise up seed to his brother.” 


MATTHEW. 59 


Compressed free citation (by the Sadducees) of the law of the 
husband’s brother, — the levirate law (Hebrew, yadam ; Latin, Zevir, 
* husband’s brother’’). 


Text.— The Heb. technical expression D3’, “to act as yadam, or husband’s 
brother,” is rendered by ἐπιγαμβρεύειν in Sept., Gen. xxviii. 8, but not here 
(where there was, perhaps, a different translator). Matt. alone uses this tech- 
nical Greek expression, no doubt after the current Aramaic version; Onkelos 
has 03°, as the Heb.; Mark and Luke have the more general expression “take.” 
The “raise up seed” is a paraphrase of verse 6 of Deuteronomy. 


MATT. xxii. 32; MARK xii. 26; ACTS vii. 32: EXob. iii. 6, 15. 


Fleb., Sept. “1 am the God of thy father, the God 
of Abraham, and the God of Isaac, and the God of 
Jacob.” 

Matt., Mark. “71 am the God of Abraham, and the 
God of Isaac, and the God of Jacob.” 

Acts. “1 am the God of thy fathers, the God of 
Abraham and Isaac and Jacob,” after Exod. iil. 15: 
‘“Yahwe, the God of thy fathers, the God of Abraham, 
the God of Isaac, and the God of Jacob has sent me.” 


Exod. iii.6,15: 3P3) TN) pny’ ὙΠ oma ΤῸΝ pas rds DN IDR 
aps To. pry de OAS AON DISK ΠΝ MAT 
Sept.: ᾿Ἐγώ εἰμι ὁ θεὸς τοῦ πατρός cov, θεὸς ᾿Αβραὰμ καὶ θεὸς ᾿Ισαὰκ καὶ θεὸς 
᾿Ιακώβ. 18 Κύριος ὁ θεὸς τῶν πατέρων ὑμῶν, θεὸς ᾿Αβραὰμ καὶ θεὸς ᾿Ισαὰκ καὶ θεὸς 
Taxa. 
Matt., Mark: 'Eyo εἰμι ὁ θεὸς ᾿Α βραὰμ καὶ 6 θεὸς ᾿Ισαὰκ καὶ ὁ θεὸς ᾿Ιακώβ. 
Acts: "Ey ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς ᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακώβ. 


In Exodus the designation of Yahwe as the God of the ancestors 
of Israel is intended to commend him and his message to the people. 
In the Gospel Jesus, leaving out of view this historical application, 
takes the designation as proof that the ancestors still lived ; since it is 
not supposable that God should describe himself by the name of the 
dead. The emphasis is on the present “I am.” The meaning of 
the passage doubtless is : “1 am the God who was worshipped by the 


60 QUOTATIONS IN THE NEW TESTAMENT. 


fathers in their lifetime,” and this would be true though they had 
utterly perished ; but Jesus apparently alludes to the deeper fact, that 
God, in honoring the fathers with his friendship, had given them a 
pledge of immortality. He further assumes that immortality involves 
resurrection. Stephen cites the passage, in his survey of the ancient 
history, as one step in God's revelation of himself to Israel. 


7ext.— The evangelists omit “the God of thy father,” as unnecessary. 
Mark otherwise agrees literally with Vat. Sept.; Matt. inserts the article before 
θεὸς throughout (so Alex. before θεὸς 'ABpadu), perhaps translating from the 
Aramaic version; Acts condenses. 


MATT. xxii. 37; MARK xii. 29, 30; LUKE x. 27: DEUT. Vi. 4, 5. 


Feb. “ Hear, O Israel, Yahwe our God is one Yah- 
we, and thou shalt love Yahwe thy God with all thy 
heart and with all thy soul and with all thy might.” 


The Septuagint is identical with the Hebrew, except “mind” for 
“heart” (where the Alexandrian has “ heart’’). 


Matt. “ With all thy heart and with all thy soul and 
with all thy mind.” 

Mark alone gives the two verses: ‘“ Hear, O Israel, 
the Lord our God is one Lord, and thou shalt love the 
Lord thy God with all thy heart and with all thy soul 
and with all thy mind and with all thy strength.” 

Luke. “Thou shalt love the Lord. thy God with all 
thy heart and with all thy soul and with all thy strength 
and with all thy mind.” 


Compare Mark xii. 32, 33. 


Deut. vi. 4, 5: TAR MT OX AIA se TTD ATT MD Rw pow 

:Ππμ τ 53} W|I 237-723 

Sept.: "“Axove 'lopan?, κύριος ὁ θεὸς ἡμῶν κύριος εἰς ἐστί" καὶ ἀγαπήσεις κύριον τὸν 

θεῶν σου ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς 
cov. 


MATTHEW. 61 


Matt.: ᾿Αγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὕλῃ τῇ ψυχῇ cov 
καὶ ἐν ὅλῃ τῇ διανοίᾳ σου. 

Mark: Ακουε ᾿Ισραῆλ, κύριος ὁ θεὸς ἡμῶν κύριος εἰς ἐστίν, καὶ ἀγαπήσεις κύριον 
τὸν θεόν σου ἐξ ὅλης καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὕλης τῆς διανοίας 
σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. 

Luke: ᾿Αγαπῆσεις κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου 


καὶ ἐν ὅλῃ τῇ ἰσχύι σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου. 


The Hebrew has the three terms: “heart,’’ the whole mental 
nature (not the affections alone or especially) ; “soul,” the whole 
vital nature; and “might.” For the first of these, the Alexandrian 


? 


Septuagint employs the ordinary Greek word for ‘heart ;” and the 
Vatican Septuagint, a word (danoia) frequently rendered “ mind,” 
a sufficiently correct translation of the Hebrew. ‘The evangelists all 
have the two first words as the Hebrew, “heart” and “soul,” but vary 
as to the third. Luke gives two additional words, “strength” and 
“mind ;” and so Mark, “mind” and “strength ;’ 
only “ mind.” The original Gospel form seems to be given in Luke, 


who to the three terms of the Hebrew adds a fourth, “ mind,” taken 


? ’ 


Matthew gives 


from a Greek manuscript, where a scribe had inserted it in the text 
from the margin (a rendering of the first Hebrew term, here trans- 
lated “heart’’). Mark changes the order of the terms, and Mat- 
thew omits “strength” as unnecessary. The Greek word used for 
“strength” by the evangelists is different from that of the Septuagint, 
and comes either from some other Greek text, or as rendering of a 
current Aramaic version. 


Text.— The three Heb. terms are 229 jW5) IND, for which Alex. Sept. has 
καρδία, ψυχῆ, δυνάμις ; Vat. Sept., for the first, duavoia; Luke, καρδία, ψυχῆ, ἰσχύς, 
diavoia; and Mark, the same in different order; Matt. omits icyt¢. This iast 
word may have been taken from some manuscript of the Sept., or may be a 
rendering from an Aramaic version. One Greek manuscript may have had 
καρδία, ψυχῆ, ἰσχύς; another, διανοία, ψυχῆ, coxvc, —whence a scribe may have 
written καρδία, ψυχῆ, ἰσχύς, διανοία, 


Matt. xxii. 44; MARK xii. 36; LUKE xx. 42, 43; ACTS ii. 34, 35; 
τ ΘΟΕ Xiu 255275 ΠΈΒ. 1.132.: 5: ὉΣὲ Ty Vill. .7 (6). 


Heb. ‘ Yahwe said to my lord, Sit on my right hand 


62 QUOTATIONS IN THE NEW TESTAMENT, 


till I make thy enemies thy footstool” (d¢¢erad/y, the 
footstool of thy feet). 
Sept. ‘The Lord said,” εἴς. 


So Luke, Acts, Hebrews. 


Matt., Mark. “Till I put thy enemies under thy 
feet.” 

Cor. “| He must reign] till he have put all his ene- 
mies under his feet ;” ‘‘ he subjected all things under 
his feet.” 


See Mark xvi. 20; Luke xxii. 69; Eph. i. 20, 22, iv. 10; 1 Pet. 
ii 22. 

The “under thy feet’? of Matthew, Mark, and Corinthians (“his 
feet”), instead of “the footstool of thy feet,” as the Hebrew, the 
Septuagint, Luke, Acts, Hebrews, the Peshitto, and the Targum, is 
either a free rendering of the Greek or the Aramaic version, identical 
with the Hebrew, or it is after some version which read the Hebrew 
“under” instead of “ footstool,” or it is a blending of Ps. cx. 1 and 
Ps. viii. 7 (6): “Thou hast put all things under his feet.” 


Ps.cx.t: TI OT] PR MV cya aw cys) mr ox) 

Sept.: Εἶπεν 6 κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἄν θῶ τοὺς ἐχθρούς 
σου ὑποπόδιον τῶν ποδῶν σου. 

Matt., Mark: ὙὝποκάτω τῶν ποδῶν σου. 

Luke, Acts, Heb.: Εἶπεν κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως dv θῶ τοὺς 
ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σον. 

Cor.: Ὑπὸ τοὺς πόδας αὐτοῦ. 


The psalm is an address to a king whose capital was Jerusalem, 
announcing his coming victories over enemies, and his establishment 
in the dignity of priest. There is nothing on its face to indicate that 
it referred to any other person than the one addressed, or that this 
person was other than a contemporary of the poet; there is no such 
pointing to a coming man as in Isa. xi., Mic. v., and other prophetic 
passages: it is a present monarch to whom the psalmist speaks. 
The title makes David its author, and some expositors refer it to this 
or that occasion in David’s own life, as that described in 2 Sam vi. 


MATTHEW. 63 


(the bringing the ark to Jerusalem), or xii. 29 (victory over the 
Ammonites), or some other. But it is plain that, if David is its 
author, it cannot describe his career ; for the author distinguishes him- 
self from his hero, whom he calls “my lord.” Nor can it have been 
written in David’s time. The direct recognition of a Jerusalem king 
as priest (verse 4) seems to suit only one period of Jewish history, 
namely, the Maccabean, when a Levitical dynasty sat on the throne. 
Who the prince here referred to is, can hardly be determined with 
certainty ; we might think of Simon, Jonathan, Hyrcanus I., or Alex- 
ander Jannaeus.' In celebrating the priest-king, the psalmist affirms 
Israel to be under the protection and guidance of God. Till his 
enemies are conquered, the king is to sit at Yahwe’s right hand, to 
be, for the time, co-regent with him. ‘This is a representation similar 
to that of Ps. ii., where a king of Judah is declared to be the son of 
Yahwe. ‘The king, as the head of the chosen nation, was the repre- 
sentative of its relation to God. 

This psalm was regarded as Messianic by Jewish expositors up to 
the tenth century; and this is the view of the New Testament, where 
also (in the Gospels and Acts) it is ascribed to David : here ‘“ David” 
cannot, as is sometimes the case, be understood as a vague name for 
the Book of Psalms, but must mean the individual man so called. 
As to the relation of New-Testament views (those of Jesus and the 
apostles) to the solution of critical questions, see the Introduction. 

In Acts, Corinthians, and Hebrews, this verse is quoted of Jesus as 
the Messiah. In Acts Peter, after defending the apostles against the 
charge of drunkenness, and affirming that it was by the Spirit of God 
that they spoke (in accordance with Joel iii.), goes on to make an 
argument for the Messiahship of Jesus from his resurrection: ‘* We 
are witnesses,” says he, “that this Jesus whom ye slew has risen from 
the dead, as David prophesied in Ps. xvi. ; and further David speaks 
of the Messiah as sitting on the right hand of God (he did not say 
it of himself, since he did not ascend into the heavens), and this is 
true of Jesus, who is therefore Lord (the ‘my Lord’ of Ps. cx.) and 
Christ (Messiah). In Corinthians Paul, expounding the doctrine 
of the last things, declares that Christ’s kingdom, beginning with his 


τ See the commentaries of Olshausen, Hitzig, and Delitzsch on this psalm, and on 
the general question of Maccabean psalms. Compare 1 Mace. xiv. 41, Xili. 42. 


0: QUOTATIONS IN THE NEW TESTAMENT. 


resurrection (verse 23, and so Ephesians), must last till he (God) 
has put all things under his (Christ’s) feet, and then he will deliver 
the kingdom to the Father. In Hebrews the passage is quoted as 
proving the superiority of the Messiah over the angels, in the writer’s 
development of the theme announced in verses 1-4 (our psalm-verse 
is also alluded to in verse 3). In the Gospels Jesus, after having 
answered certain catch-questions of the Pharisees and Sadducees, 
turns on them with this citation, and asks how, in this passage 
(assumed by them to be Messianic), David can call his own son 
(which they held the Messiah to be) lord. This they could not 
answer from their point of view, and were silenced: a son could not 
be greater than his father, the founder of the family greatness. Jesus 
meant hereby to suggest to them that the Messiah, as head of the 
spiritual kingdom of God, was greater than all his predecessors, what- 
ever the places they held in the history of the old Israel. ‘Thus, by 
one stroke, he overthrew the current theory of the Messiah, and sub- 
stituted a purer conception. ‘The Christ,” said the Jews, “ David’s 
son, must be like David, only less.” ‘The Christ,’ said Jesus, 
“ David’s lord, is greater than David, but not in the sphere of polit- 
ical life and outward glory.” The truth that he thus enunciates is 
independent of the criticism and exegesis of the Psalm. 


Text. — OW) is found in the Psalms, only here and in xxxvi. But there is no 


᾽ 


practical difference between 7" DN), “oracular utterance of Yahwe,” and 
MT WX, “says Yahwe.” The ὑποκάτω of Matt. and Mark, and the ὑπό of 
Cor., “under his feet,” may be a free interpretation of the Heb. and Sept.; or 


possibly for 077, “ footstool,” they read NNN, “under;” or the expression ὕπο 


κάτω τῶν ποδῶν may come from the Sept. of Ps. viii. 7. 


MATT. xxiv.; MARK xiii.; LUKE xvii., xxi. 


In the discourse or discourses given in these chapters occur a 
number of brief quotations from the Old Testament, of which the 
more important may be mentioned. 

1. Matt. xxiv. 15 ; Mark xiii. 14; Luke xxi. 20: from Dan. ix. 27. 
Heb, “ And on the wing of abominations shall come the desolator.” 
Sept. “And on the temple shall be the abomination of desolations.” 
Matt. “The abomination of desolation standing in the holy place.” 


MATTHEW. 65 


Mark. “The abomination of desolation standing where it [o7, he] 
ought not.” Zwke. “When ye see Jerusalem compassed with armies, 
then know that her desolation is at hand.”’ The expression of the 
evangelists, “ abomination of desolation,” must have come from the 
Septuagint, either directly, or through an Aramaic version; the sin- 
gular “desolation,” where the Septuagint has the plural, may be a free 
variation of the evangelical tradition or of the Aramaic, or may have 
been derived by the latter from the Hebrew. Verse 27 of Daniel is 
a description of the desecration of the temple in the time of Antio- 


7} 


chus Epiphanes; the “abominations” seem to be idols, borne on 
whose wing the desolator comes. The Septuagint either took the 
Hebrew word for “wing” to mean “the wing, or extremity, of the 
temple” (a sense hardly allowable here), or it had a different Hebrew 
word (possibly wap for 423). The rendering in Mark: “where it 
ought not,” is periphrasis for “temple.” Luke abaudons the enig- 
matical form of the original, and speaks plainly of the historical 
event. The reference in the Gospels is to the destruction of the 
temple by the Romans, but it does not appear that the passage in 


Daniel is cited as a prophecy of this event. 


Dan. ix. 27: Ὁ DYIpw 3 op 

Sept.: Καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων. 

Matt.: Τὸ βδέλυγμα τῆς ἐρημώσεως. . . ἑστὸς ἐν τόπῳ ἁγίῳ. 

Mark: Τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ Vel. 

Luke: Ἤχγγικεν 7 ἐρήμωσις. 

2. Matt. xxiv. 21; Mark xiii. 19: Luke xxi. 22, apparently a free 
citation from Dan. xii. 1. ed. “ And there shall be a time of dis- 
tress such as has not been from the time a nation first existed, up to 
the present time.” (δε Δ “From the time they came into existence, 
up to,” etc. Jatt. “From the beginning of the world.” AZark. 
“From the beginning of the creation.” Zwke (more generally), 
“These are days of vengeance.” The reference in Daniel is to the 
persecution under Antiochus, and is here applied to the Roman siege. 
The expression in Luke, “that all things that are written may be 
fulfilled,’ seems to refer to all the Old-Testament predictions of 
calamity. 

3. Matt. xxiv. 29; Mark xiii. 24; Luke xxi. 25, 26. This im- 
agery, the darkening of the sun and moon, the falling of the stars, the 


66 QUOTATIONS IN THE NEW TESTAMENT. 


shaking of the powers of heaven, is derived from such passages as 
Eccl. xii. 2; Dan. vill. 10; Joel iv. 16. 

4. Matt. xxiv. 30; Mark xiii. 26; Luke xxi. 27; and Matt. xxvi. 
64; Mark xiv. 62; Luke xxii. 69, the coming of the Son of man 
in a cloud, from Dan. vii. 13: “With clouds of the heavens came 
one like a son of man.” This son of man, of the vision, is inter- 
preted by some, of Israel; by others, of the Messiah. See also Ps. 
om ἢ: 


MATT. xxvi. 31; MARK xiv. 27: ZECH. xiii. 7. 


ffeb. “ Smite thou the shepherd, and the sheep shall 
be scattered.” 

Vat. Sept. “Smite ye the shepherds, and draw out 
the sheep.” 

Alex. Sept. “Smite thou the shepherd, and the 
sheep of the flock shall be scattered.” 

Matt. “1 will smite the shepherd, τυ the sheep of 
the flock shall be scattered.” 

Mark. “1 will smite the shepherd, and the sheep 
shall be scattered.” 


Zech. xiii. 7: jS30 Psion AYW-NS FT 

Sept.: Πατάξατε τοὺς ποιμένας, καὶ ἐκσπάσατε τὰ πρύβατα. 

Matt.: ΠΠατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης. 
Mark: Πατάξω τὸν ποιμένα, καὶ τὰ προαβτα διασκορπισθήσονται. 


The Vatican Septuagint, departing from the Hebrew, expresses 
the idea that the sheep are to be saved, and is not followed by the 
Gospels, which rather render the Aramaic version. Mark gives the 
simplest form of the citation, differing from the Hebrew only in chan- 
ing the imperative into a first person future. This alteration, it is 
probable, was not found in the Aramaic translation (which had no 
motive for such change), but was made by Jesus himself, in order to 
render into plain language the poetical expression of the prophet, and 
refer immediately to God what the latter assigns to the avenging 
sword. Matthew’s “sheep of the flock” is merely an expansion of 


MATTHEW. 67 


the original expression. The character of the Alexandrian Septuagint 
makes it more likely that it followed Matthew, than that it is the 
source of the latter’s citation. 

In the new section beginning with verse 7, the prophet describes 
the purification of the people in exile. The opening words are an 
address by Yahwe to the sword, as God’s instrument. It is com- 
manded to awake against the shepherd, that is, the king, who is then 
further described as “the man that is my fellow,” — the man who, as 
king or governor of Israel, stands especially near to God, and may 
be said to be associated with him in the government. Then it is 
added: “Smite the shepherd (the king, or ruler), that the sheep may 
be scattered, that the people may go into exile, whence, after they 
have been purified, they shall return, and Yahwe will say to them, It 
is my people, and they shall say, Yahwe is my God.” Compare the 
similar figure in Zech. xi. 7, 8, 15-17.} There is no reference here, 
in the prophet’s mind, to any shepherd but the contemporary ruler 
of Judah; but the parallelism between the situation here described 
and that which calls forth the quotation is exact, so far as the effect 
of the leader’s death is concerned: the leader dead, his followers are 
scattered. In another respect the situations differ: the governor of 
Judah, and his people, were smitten as a punishment for their sin ; 
and this was not the case with Jesus and his disciples. The intro- 
ductory expression, “for it is written,” seems to indicate here, as 
elsewhere, that the prophetic passage was regarded as a prediction of 
the Gospel event, that is, as Messianic. 


Text. — Vat. Sept. πατύξατε supposes plur. 1311; ἐκσπάσατε is perhaps render- 
ing of Hifil instead of Kal, or perhaps from another stem than }')5, for exam- 
ple, N37 or 7 ὙΠ, The masce. 1 refers to the fem. 371, a not uncommon 
variation of gender. 


MATT. xxvi. 38; MARK xiv. 34: Ps. xlii. 6 (5). 


Feb. ‘‘ Why art thou cast down, O my soul?” 
Sept. ‘Why art thou very sorrowful, O my soul?” 


! From this similarity of representation, Zech. xiii. 7-9 is held by some critics to 
belong at the end of chapter xi. 


= ‘ATT 
68 QUOTA.IONS IN THE NEW TESTAMENT, 


Matt., Mark. “My soul is very sorrowful.” 


Ps. xiii. 6: (WD) “NMAwA-7D 
Sept.: Ἵνα ti περίλυπος εἰ, ἡ ψυχῆ. 
Matt., Mark: Περίλυπός ἐστιν ἡ ψυχῆ μου. 


The words of the Gospel were uttered in Aramaic, but the Greek 
form is after the Septuagint. 


MATT. Xxvil. Ὁ, 10: ΖΦ ΕΘΗ στ: 13, 


fleb. “Απάᾶ Yahwe said to me, Throw it to the pot- 
ter —a goodly price at which I am priced by them! 
And 1 took the thirty pieces of silver, and threw them 
into the house of Yahwe to the potter.” 

Vat. Sept. “And the Lord said to me, Drop them 
into the furnace, and I will see | A/ex., and examine 
it] whether it is good metal, as I was tested for their 
sake. And I [or, they] took the thirty pieces of 
silver, and threw them into the house of the Lord into 
the furnace.” 

Matt. ‘And they took the thirty pieces of silver 
—the price of him who was priced, whom they priced 
on the part of the children of Israel—and gave them 
for the potter’s field, as the Lord commanded me.” 


Zech. xi. 13: “AYP. WE WPT TIN axra-os anzowa ods mm ὝΡΝΝ 

wre Mr mans POW YIN Οὐ Πρ ODD 

Sept.: Kai εἶπε κύριος πρὸς μέ, κάθες αὐτοὺς εἰς τὸ χωνευτήριον, καὶ σκέψομαι εἰ 

δόκιμόν ἐστιν, bv τρύπον ἐδοκιμάσθην ὑπὲρ αὐτῶν, καὶ ἔλαβον τοὺς τριάκοντα ἀργυροῦς 
καὶ ἐνέβαλον αὐτοὺς εἰς τὸν οἶκον κυρίου εἰς τὸ χωνευτήριον, 

Matt. : [Tére ἐπληρώθη τὸ ῥηθὲν διὰ Ἱερεμίου τοῦ προφήτου λέγοντος Kai ἔλαβον 

τὰ τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου bv ἐτιμήσαντο ἀπὸ υἱῶν ᾿Ισραῆλ, καὶ 


ἔδωκαν αὐτὰ εἰς τὸνὰ γρὸν τοῦ κεραμέως, καθὰ συνέταξέν μοι κύριος. 


For “potter” in the Hebrew, we must probably read “treasury ” 
(an emendation that involves a change of only one Hebrew letter), 
as in Peshitto-Syriac, and one Hebrew manuscript, and apparently 


MATTHEW, 69 


in the Targum, which has: “throw it into the temple to the chief 
officer,” that is, to the keeper of the treasury. This would be the 
natural place for money received in the service of Yahwe (see 1 
Kings xiv. 26; 2 Kings xvi. 8, xviii. 15, xxiv. 13), even though, as 
here, it was an unworthy price given in an unworthy spirit. The 
word rendered “ threw” does not necessarily express contempt: it is 
used, for example, of casting one’s care or fortunes on God, as in 
Ps. lv. 23 (22). But, if contempt for the sum be here intended, 
it does not thence follow that Yahwe would disdain to receive it into 
his treasury. On the other hand, we know nothing from the Old 
Testament or from Jewish tradition of a potter in the temple ; and it 
seems improbable that such a man should have his workshop in the 
sacred enclosure. 

The Septuagint follows, with slight changes, our Hebrew text, but 
mistranslates it. ‘ Furnace” (instead of “ potter’’) may represent 
a different text-word from ours ; or from the stem meaning “to shape, 
form, manufacture,” the translators may have drawn the sense, “ place 


᾽ν) 


of making,” and then, from the connection, since the testing of 
metals was supposed to be spoken of, “furnace.” “I will see” 
comes from a slightly different form of the word rendered “ goodly.” 
“Whether” is for the Hebrew article. “Good metal,” that is, 
“something tested, valuable,” may be the rendering of the Hebrew 
’ or may point to a different word; so with the verb 
“tested.” The verbs “took” and “threw” (in the Hebrew, neces- 
sarily first person) may by their form be either first person or third ; 
the only reason for supposing the latter is that the evangelist so has 
it. ‘The sense of the Septuagint seems to be: “Take the money, 
drop it into the furnace, and expose it to the test of fire, that I may 
see whether it is genuine or spurious; with like strictness they have 
tested what I have done for them,” that is, they have tried me by 
their disobedience and distrust. We should rather, indeed, expect 


for “ price,’ 


the meaning: “Try the money by fire, that I may see if what I was 
valued at by them is genuine,” but the Greek will not bear this trans- 
lation. The rendering: “TI will see if it can be tested how I was 
tested for their sake,” is possible, but yields no good sense. The 
Septuagint translators have entirely misconceived the passage. 

The evangelist differs from both the Septuagint and the Hebrew, 
and perhaps did not follow exactly any version, Greek or Aramaic. 


τὸ QUOTATIONS IN THE NEW TESTAMENT. 


The principal verbs, “took” and “gave,” are made third person 
plural, in order to point to the agency of the priests in the transac- 
tion (some Gospel manuscripts read “I gave,” which suggests the 
possibility that some may have had also “I took ;” but manuscript 
authority and the context are against both these readings) ; the Sep- 
tuagint, as is remarked above, admits of the same interpretation. 
In order, further, to bring out prominently the priests’ act (purchase 
of the field), Matthew quotes only the last part of the prophet’s 
verse, interposing ‘the rest, however, parenthetically, with a free ren- 
dering. The first clause, “they took the thirty pieces of silver,” is 
given almost exactly in the Septuagint form. Then (passing over the 
parenthesis), instead of “threw them into the house of the Lord, 
to the potter,” he has, “gave them for the potter’s field.” The 
But whence 


᾽ 


“gave” may be regarded as free rendering for “ threw.’ 
does the evangelist get the “potter’s field”? It is not to be sup- 
posed that he inserted it in his quotation without some authority. 
Five Hebrew manuscripts here read, “the potter’s house” (perhaps 
after Jer. xvili. 2), and so, possibly, the oral Aramaic version may 
have read ; and, as the Hebrew and Aramaic term for ‘“‘ house” is used 
in a wide sense of any “place,” the Aramaic expression may have 
been here interpreted by Matthew to mean the “field,” as the place 
where the potter worked, this interpretation having been suggested 
by the transaction of Judas. The remainder of the Gospel passage 
is after an Aramaic version of the prophet’s exclamation : “The good- 
liness of the price at which I am valued by them!” The Aramaic 
probably ran: “the price of the honored one whom they valued 
from them ;” whence the evangelist: ‘the price of the priced whom 
they priced from [on the part of] the children of Israel.” Finally, 
“as the Lord commanded me,” is free rendering of the prophet’s 
opening words, “the Lord said to me.’ Matthew may thus have 
followed generally an oral Aramaic version of his time, slightly modi- 
fying it to bring the words into more obvious connection with the 
priests’ purchase of the field. 

In our present Matthew-text, this quotation is said to be from 
Jeremiah. As the words now clearly stand in Zechariah, various 
unsuccessful attempts have been made to maintain the correctness 
of the reading “Jeremiah.” It has been suggested that the latter 
prophet stood first in the evangelist’s manuscript, and that his name 


MATTHEW. (til 


here stands for the whole body of prophetic writings; but such a 
mode of citation is unexampled. Or, it is said that Zechariah writes 
in the spirit of Jeremiah; or, that this scene actually occurred in 
Jeremiah’s life (see Jer. xviii. 2, xix.), and was repeated by Zechariah, 
and that this fact was preserved by tradition, and here recorded by 
Matthew: this explanation, being on its face perfectly arbitrary and 
improbable, needs no refutation. On the other hand, it is not prob- 
able that the error arose from a mistake of memory in the evangelist, 
or from confusion of the Zechariah-passage with Jer. xviii., xix. It 
is more likely that it is a clerical error (though it must have got into 
the text early, since the present reading is supported by the mass of 
manuscripts and versions, but not the Peshitto): instead of the abbre- 
viation 3770, a scribe may have written 277g, and so the latter may 
have been perpetuated. 

In Zech. xi., the prophet represents the (temporary) rejection and 
punishment of Israel, under the figure of a flock which is abandoned 
by its shepherd (namely, the prophet himself, standing in God’s 
place). Speaking and acting as the representative of Yahwe, he 
takes two shepherd-staves, to which he gives the symbolical names 
Favor (God’s covenant-favor towards the nation) and Bands (the 
brotherhood between Judah and Israel). Disgusted with the folly 
and unfaithfulness of the people, the prophet-shepherd breaks the 
staff Favor, to signify the breaking of the covenant; then goes to 
them, and asks for his wages. They cheerfully accept the dissolution 
of the relation between him and them, and pay him, for his services 
as shepherd, the contemptible sum of thirty pieces of silver. The 
prophet thus represents the slight estimation in which Israel held the 
instruction and guidance of Yahwe, their God. He is then directed 
to throw this sum (which is ironically called “a goodly price”) into 
the temple, where it properly belonged as the nation’s payment to 
God. Next he breaks the brotherhood-staff Bands, and is com- 
manded to assume symbolically the character of a wicked ruler who 
shall scourge the land. The whole procedure represents Israel as 
religiously corrupt and apostate, and our verse declares that Yahwe 
recognizes and accepts their rejection of him. 

In the Gospel, this passage is cited as having been fulfilled in the 
priests’ purchase of the potter’s field with the blood-money which 
Judas, in a fit of remorse, had returned. As we have seen, even 


12 QUOTATIONS IN THE NEW TESTAMENT. 


taking the Hebrew text as it stands, there is no reference in it to such 
an event. The prophet, as representative of God, throws the money 
with which Israel dismissed God into the temple to the potter: in 
the Gospel, the priests, the representatives of the apostate Israel, buy 
the potter’s field with the money they had paid to the traitor Judas. 
In one sense, it was Judas, rather than the priests, who played the 
part of the prophet’s Israel: they, in paying a price for the life of 
Jesus, were, as far as appears, not consciously valuing and rejecting 
God, but, on the contrary, were acting against Jesus as one whom 
they regarded as an enemy of God. The external resemblance 
between the two events consists merely in the terms “thirty pieces 


of silver,” and “ potter ;”’ and it is this that the evangelist seems to 


insist on. There is, however, a deeper religious resemblance which 
he may have had in mind. The rejection of Jesus by the Jewish 
nation (represented by the priests’ hiring of Judas, though not by the 
purchase of the field) was a sign of their inability to comprehend 
the spirituality of the service of God; and so far they were in the 
same case with the ancient people. Zechariah’s symbolical act signi- 
fied that Israel cared little for God, that is, for his holiness: the 
priests, in taking measures to put Jesus out of the way, showed that 
they did not understand him, or that they valued their national tradi- 
tional opinions and their ecclesiastical position more than spiritual 
truth. 


Text. — For V8", “potter,” Syr. and Ken. 530 have V¥18, “treasury,” which 
gives a better sense. Instead of the second 131°, Ken. 590, 168*, 251 *, 30, 
De Ros. 2, have VV ΠῚ, which, in an Aramaic version, Matt. perhaps had 
in mind; see Jer. xvili. 2. Sept. σκέψομαι, “T will see,” is rendering of N18 
(from TN), instead of WS, “goodliness ;” εἰ δύκιμον is from the pointing ΡΠ; 
ὑπὲρ αὑτῶν is perhaps from poy, “on their account,” instead of the text-word 
Div. In Matt., τιμῆν seems to be the rendering of an Aram. word intended 
to be the translation of Heb. 17%, understood to mean “price;” τετιμημένου 
is Aram. ὙἼΡ᾿ (as in the Peshitto) rendering of Heb. V/2}, instead of V)2°; ὅν 
represents Heb. WR; ἐτιμήσαντο, “they valued,” third pers. plur. used imper- 
sonally, is perhaps, after the Aram., from Heb. third pers. sing. VP", Pie/, “one 
valued;” ἀπὸ υἱῶν ᾿Ισραὴλ is literal translation of Aram. and Heb. Seow ὩΣ 
where our Heb. text has ὉΠ 2». Peshitto Syr. (in Matt.) renders: “the price 
of the honored one, which they stipulated on the part of the children of Israel,” 
making the relative pronoun refer to the price, which is nearer the Heb., but 
not allowed by our present Matthew-text; possibly such was the meaning of the 
Aram. Matthew-text. 


MATTHEW. 73 
MATT. xxvii. 46; MARK xv. 34: PS. xxii. 2 (1). 


Feb. ‘My God, my God, why hast thou forsaken 
me?” 


So the Targum and Matthew and Mark. 


Sept. “Ο God, my God, attend to me; why hast 
thou forsaken me?” 


The addition in the Septuagint is probably a duplet, the transla- 
tion of the second “my God” as = “to me.” 


Ps. xxii. 2: py, 7D ὯΝ ὯΝ 

Sept.: Ὁ θεὸς ὁ θεός μου, πρόσχες wou ἵνα τί ἐγκατέλιπές μὲ; 

Targum: ΡΞ ΤΙΣ ὍΘ ΝΣ ON 

Matt.: ᾿Ἔλωΐ ἐλωΐ λεμὰ σαβαχθανεΐ ; θεέ μου θεέ μου ἵνα τί με ἐγκατέλιπες; 
Mark: Ἔλω! ἐλωΐ λαμὰ σαβαχθανεῖ ; ὁ θεός μου [ὁ θεός μου] εἰς τί ἐγκατέλιπές με; 


It is the words of an Aramaic version (Targum) that Jesus here 
uses; they are nearly identical with the rendering in the existing 
Targum on the Psalms, which, however, is late (in its present form, 
not earlier than the seventh century of our era). It is probable, that, 
in the time of the Gospel history, oral quotations from the Old Testa- 
ment by Palestinian Jews were generally made from an Aramaic ver- 
sion: nothing else would have been natural, since Aramaic was the 
spoken language. Hebrew was little known, and Greek, though there 
was probably a general acquaintance with it among the Jews, was yet 
a foreign tongue. But in the New Testament, as it now stands, 
except in Matthew, the quotations are commonly from the Septua- 
gint ; for Greek was the common language of intercourse of the Jews, 
as of the other peoples of the Roman empire. Compare Luke 
Xxili. 46. 


Text.— Matt. and Mark have the regular Aram. form ἐλωΐ = Rx, though 
some manuscripts of the former read ἠλεῖ, after Heb. (and Targ.) ON. Jesus 
would naturally use the Aram., and not the Heb., though this latter may have 
been naturalized in Aram. as ox, as the Peshitto has it in both Gospels. λεμά 
and Aaya give slightly different pronunciations of the Shwa in xno. In the 
Greek, neither evangelist agrees exactly with Sept.; each translates the Aram. 
by the Greek words that Sept. had made familiar. Sept. πρόσχες μοι seems to be 
rendering of ὧς, “to me,” = “attend to me.” 


T4 QUOTATIONS IN THE NEW TESTAMENT. 


MARK. 
MARK ix. 48: ISA. lxvi. 24. 


ffeb. “ Their worm shall not die, and their fire shall 
not be quenched.” 


So the Septuagint, which is followed by Mark, except that the 
verbs are made present. Verses 44, 46, of Mark, identical with verse 
48, are omitted in the best manuscripts. 


Zsa. xvi. 24: 71390 89 ὈΦΝῚ ΤΌ xD DAYdIA 
Sept.: Ὁ yap σκώληξ αὐτῶν οὐ τελευτῆσει Kal τὸ Tip αὐτῶν ob σβεσθῆσεται. 
Mark: Ὃ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται. 


In the prophet, the expression describes a burning heap of pu- 
trescent corpses, the bodies of those who had transgressed against 
Yahwe: in Mark, it figuratively represents the punishment of the 
next world. 


LUKE, 75 


LUKE. 
LUKE i. 17: MAL. iii. 1, 23, 24 (iii. 1, iv. 5, 6). 


Fleb. “ And he shall prepare a way before me. 
Behold, I send you Elijah the prophet, . . . and he 
shall turn the hearts of the fathers to the children, and 
the hearts of the children to their fathers.” 

Sept. ‘“ And he shall prepare a way before me. 

And behold, I send you Eliyah the Tishbite, . . . who 
shall restore the heart of father to son, and the heart 
of a man to his neighbor.” 

Luke. “ And he [John] shall go before him [God] 
in the spirit and power of Elijah, to turn the hearts of 
the fathers to the children, and the disobedient [to 
walk] in the wisdom of the just, to make ready for 
the Lord a people prepared.” 


Mal. iii. 1, 23, 24: TIN NX 02d NOW cox MIM... 01299 AYN 
pniaN-Yy oa 20] oa-by ΠΝ) aw... 8290 
Sept.: Καὶ ἐπιβλέψεται ὁδὸν πρὸ προσώπου μου. . . καὶ ἰδοὺ ἐγὼ ἀποστέλλω ὑμῖν 
Ἠλίαν τὸν Θεσβίτην . .. ὃς ἀποκαταστῇσει καρδίαν πατρὸς πρὸς υἱὸν καὶ καρδίαν 
ἀνθρώπου πρὸς τὸν πλησῖον αὐτοῦ. 
Luke: Καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει ᾿Ἠλεία, 
ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι 
κυρίῳ λαὸν κατεσκευασμένον, 


The text of Luke (part of the angel Gabriel’s prediction to Zach- 
ariah of the birth of John the Baptist) is after the Aramaic rather 


10 QUOTATIONS IN THE NEW TESTAMENT. 


than the Greek version ; it is a free adoption, with additions, of the 
Old-Testament expressions, and not a formal quotation. 

Malachi’s “messenger” (Mal. iii. 1) is here identified with his 
“Elijah” (Mal. iii. 23, 24, English Authorized Version iv. 5, 6), on 
which see above on Matt. xi. το. The Jews took Malachi literally, 
and expected the coming of Elijah as forerunner of the Messiah. 


LUKE i. 46-55. 


The Song of Mary is made up almost entirely of Old-Testament 
expressions, taken chiefly from the Song of Hannah and the Psalms. 
Verse 46, “ my soul magnifies the Lord.” 1 Sam. ii. 1. 

Verse 47, “my spirit has rejoiced in God my saviour.” 1 Sam. 
cae 

Verse 48, “he has looked on the low estate of his handmaiden.” 
1Sam.i. 11. After the Septuagint. 

Verse 49, “holy is his name.” 1 Sam. ii. 2. 

Verse 50, “his mercy is unto generations and generations on them 
that fear him” . Ps..ciu. 17; Isa. li. 8. 

Verse 51, “scattered the proud.” 1 Sam. il. 4. 

Verse 52, “put down princes, . . . exalted the lowly.” 1 Sam. 
Boyne Ts ΌΣΙΠ. 7, 8: 

Verse 53, “filled the hungry ... sent the rich away empty.” 
1 Sam. ii. 5. 

Verse 54, “he has helped Israel his servant.” Isa. xli. 8-14. 


LUKE i. 68-79. 


Zachariah’s prophecy also is taken largely from the Psalms and the 
prophets. 

Verse 68, “blessed be the Lord, the God of Israel,’ Ps. ον]. 48, 
and often elsewhere ; “has visited and redeemed his people,” fre- 
quent, as in Isa. xl.—]xvi. ᾿ 

Verse 69, the figure of the “horn” is common: see 2 Sam. xxii. 3 
(Poo avin: 2), 85; exxxil. 17; 

Verse 71, “salvation from enemies.” 2 Sam. xxii. 4 (Ps. xviii. 4), 
Ps. cvi. 10. 


LUKE. 71 


Verse 76, “go before the face of the 1.4,» ΜΔ]. iii. 1. 

Verse 78, “the dayspring from on high.” fa). iii. 20 (iv. 2). 

Verse 79, “them that sit in darkness any the shadow of death.” 
isa, ix. 1 (2). 


LUKE li. 23, 24: EXxop. xili. 2,12; LEv yi 9 


Exod. xiii, 2: DIYS wa 93-92 2 Ὲρ 

Sept.: ᾿Αγίασόν μοι πᾶν πρωτότοκον πρωτογενὲς διανοῖγον πᾶσαν μι. - ραν. 
Luke: Πᾶν ἄρσεν διανοῖγον μῆτραν ἅγιον τῷ κυρίω κληθήσεται. 

Lev. xii. 8: TIT 993 WW IN DIN 

Sept.: Δύο τρυγόνας ἢ δύο νοσσοὺς περιστερῶν. 

Luke: Ζεῦγος τρυγόνων, etc. 


Citation of the laws concerning the consecration of the first-born, 
and the offering of doves or pigeons. The Exodus-passage: “ Sanc- 
tify to me every first-born ... ” is rendered freely: “Every... 
first-born shall be called holy to the Lord,” and the word “male” 
is added from verse 12. The law from Leviticus is quoted after the 
Septuagint, except that for “two doves "ἡ Luke has “a pair of doves,” 
a variation for the sake of elegance. 


EUKE τὰ 18; 193 ISA. Ixi. 1,2. 


fieb, “The spirit of the Lord Yahwe is upon me, 
because Yahwe has anointed me to announce good 
news to the meek, he has sent me to bind up the 
broken-hearted, to proclaim release to the captives, 
and opening to the bound, to proclaim a year of grace 
from Yahwe.” 

Sept. ‘The spirit of the Lord is upon me, because 
he has anointed me to announce good news to the 
poor, he has sent me to heal the broken-hearted, to 
proclaim release to captives, and recovery of sight 


to the blind, to proclaim the acceptable year of the 
Lord,” 


18 QUOTATIONS; IN THE NEW TESTAMENT. 


Luke. “The Spirit of the Lord is upon me, because 
he has anointed me to announce good news to the 
poor, he has sent rne to proclaim release to captives, 
and recovery of ‘sight to the blind, to release those 


who are crushed, to proclaim the acceptable year of 


me Lom: / 
/ 
Isa. xi. 1, 23 ANS Ὁ} Ww Hk MT Nw PQ MAP DE OD 
PETA RW emipnpa omyoxdy wy opaw? xp? 3). 30.) wand 
mir 
Sept. Πνεῦμα κυρίου én’ ἐμέ, ob εἵνεκεν ἔχρισέ pe εὐαγγελίσασθαι πτωχοῖς, ἀπέ- 
σταλκῆδ με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἀφεσιν καὶ 
γίζας ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτόν, 
Luke: Πνεῦμα κυρίου ἐπ᾽ ἐμέ, οὗ εἵνεκεν ἔχρισέν pe εὐαγγελίσασθαι πτωχοῖς, ἀπέ- 
σταλκὲν μὲ κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους 


ἐν ἀφέσει, κηρύξαι ἐνιαυτὸν κυρίου δεκτόν, 


The Septuagint renders the Hebrew with tolerable exactness. 


“Poor” is equivalent to “meek,” according to the ethical contrast 
between “rich” and “ poor” which runs through the Old Testament 
(compare “ poor in spirit,” Matt. v. 3, and “poor,” Luke vi. 20); 
“heal” is equivalent to “bind up” (wounds) ; the “ opening” of 
the Hebrew, taken by Septuagint to be “opening of eyes,” rather 
means, from the context, “opening of the prison” (so the English 
Authorized Version), and the “bound” are “prisoners,” not “the 
blind” (though Kimchi and others agree with the Septuagint). 
The expression “acceptable year,” a year which God accepts as the 
proper time for the manifestation of his favor to his people, is not an 
exact rendering of the Hebrew “year of good-pleasure or favor,” 
when God will display his grace ; since, as the contrast with “ day of 
vengeance” in the next clause shows, the meaning is not “a year 
well-pleasing or acceptable to God,” but “a year in which he mani- 
fests his good-pleasure.”’ 

Luke follows the Septuagint word for word, with two exceptions : 
his term for the second “ proclaim” is different (being that which he 
and the Septuagint use for the first “ proclaim”); and he omits the 
clause ‘to heal the broken-hearted,” instead of which he inserts “to 
release the crushed,” which he puts after, instead of before, the clause 
relating to the captives and blind. The inserted clause is identical 


LUKE. 79 


with the Septuagint of Isa. lviii, 6, with change of imperative into 
infinitive. But how came it here? Luke evidently follows the Septu- 
agint ; and the error here came from a Septuagint scribe, who misread 
his Hebrew manuscript, or had a corrupt text. By the change of 
certain letters, the Hebrew of the clause omitted by Luke becomes 
the same with that of Isa. lviii. 6, and may have been similarly trans- 
lated by some Greek scribe in the margin of his copy of the Septua- 
gint. We may suppose that a Septuagint scribe by error of eye 
omitted the clause, “τὸ heal the broken-hearted,” and that another, 
perceiving the omission, repaired it by the insertion of this new trans- 
lation, which, however, he introduced in the wrong place, either 
through inadvertence, or to avoid the juxtaposition of two similar 
words (it would have read literally : “he sent me to send the crushed 
into liberty’’). Luke, or some later scribe of Luke’s Gospel, fol- 
lowed this erroneous Greek text. The change in the word for “ pro- 
claim” likewise comes from a Greek copyist of the Septuagint or 
the Gospel, or is a variation by the evangelist himself after the oral 
Aramaic version, which, like the Hebrew, would have had the two 
verbs the same. 

If Luke follows the Septuagint, the question what text Jesus read 
in the synagogue is of no consequence for the explanation of the 
quotation as it now stands. As to this question, we may regard it as 
certain that he did not read the Greek version (which was not used 
in the Palestinian synagogues by the Palestinian Jews), but either the 
Hebrew original or the Aramaic. From the fact that Aramaic was 
the vernacular of Jesus, as of all Palestine, it has been concluded 
that he read in this language, and that we must look to a popular 
Aramaic version of the day for the form of his words (Bohl). But 
there is no proof that a written Aramaic version existed at this time ; 
the targum of Onkelos on the Pentateuch, the first of which we know 
any thing, was not produced till about A.D. 150; and the targum of 
Jonathan on the Prophets, not till a century later. It is more proba- 
ble that the Hebrew text was read in the synagogues, and accompa- 
nied with translations and explanations in the vernacular. There is 
no great improbability in the supposition that Jesus understood 
Hebrew, though he was not versed in the rabbinical learning. Or, 
may it be that Luke gives only the general outline of the incident 
(sufficient for his Greek public), and that in fact the synagogue- 


80 QUOTATIONS IN THE NEW TESTAMENT. 


reader read the passage from Isaiah, and rendered it into Aramaic, 
after which Jesus gave his exposition? Luke, as a man farther 
removed than the other synoptics from Hebrew life, would have been 
less likely to take account of the ‘difference of language ; and may 
have assumed, that, as Jesus expounded, he also read. Compare 
Acts xiii. 15, where, after the Scripture is read, Paul and Barnabas 
are invited to speak. Whether this suggestion will hold, or not, the 
probability remains, that it was not an Aramaic version that was read. 
(See the Introduction.) The prophet, speaking to the exiles in Baby- 
lon, declares that he is sent by God to announce their approaching 
release from captivity, and their restoration to Canaan in fulness of 
prosperity. Jesus, interpreting the words in the largest spiritual 
sense, adopts them, as expressing his own mission to free men from 
sin (so in Matt. xi. 4, 5 ; Luke vii. 22). 


Text.— For Heb. RY, “to call,” Sept. has first κηρῦξαι, and then καλέσαι, 
for the sake of variety; Luke has only the first (as an Aram. version also 
would render by the same word in both places). Instead of the Masoretic 
5 - 20.) wand “mw, “he has sent me to bind up the broken-hearted,” 
the Sept. copyist may have read, Ὁ 2) OWN now, “to set free the 
broken” (or, crushed), (as in Isa. lviii. 6). 


LUKE xii. 53. 


Picture of divided households, adopted from Mic. vii. 6. See also 
Mark xiii. 12. 


LUKE xxii. 37: ISA. liii. 12. 


fTeb., Luke. “He was reckoned with transgressors.” 
Sept. “ He was reckoned among the transgressors.” 


Luke employs the Greek terms of the Septuagint, but follows the 
sense of the Aramaic version, which gave the Hebrew, word for word. 

Zsa. Viti. 12: ND] D'YWa-Me 

Sept.: "Ev τοῖς ἀνόμοις ἐλογίσθη, 

Luke: Μετὰ ἀνόμων ἐλογίσθη. 


The words are spoken by the prophet concerning the servant of 
Yahwe, the righteous kernel of Israel, chiefly the pious among the 


LUKE. 81 


exiles in Babylon, who, though upright, were treated by their enemies 
as if they were malefactors ; nay, Yahwe himself dealt with his ser- 
vant as if he were a transgressor. Jesus, to whom the words are here 
applied by himself, is the realization of this whole prophetic picture 
of the misunderstood, rejected, suffering servant of God. This pro- 
phetic word was, as he says, fulfilled in him. As he adopted the 
description of the prophet’s mission in Isa. Ixi. 1, 2, as setting forth 
his own (see on Luke iv. 18), so he adopts this picture of a life of 
sacrifice for others as a faithful portraiture of his life. 

Mark xv. 28, which gives this quotation, is omitted by the latest 
editors of the New-Testament text. 


Text. —The μετὰ ἀνόμων of Luke is a literal translation of our Heb. 
O'ySWD-NX. But the article of Sept. ἐν τοῖς ἀνόμοις does not necessarily imply 
an article in its Heb. text; here it is a concession to Greek idiom. 


LUKE xxiii. 46: Ps. xxxi. 6 (5). 


Fleb., Luke. “nto thy hands I commit my spirit.” 


The Septuagint has: “I will commit,” not so well. Jesus doubt- 
less uttered these words in Aramaic (Bohl); and Luke’s Greek is a 
translation of them by himself, or by some predecessor from whom 
he received them. 


Ps, xxxi. 6: ἢ Tpas Τ3 
Sept.: Εἰς χεῖράς σου παραθῆσομαι τὸ πνεῦμά μου. 
Luke: Ei¢ χεῖρ; σου παρατίθεμαι τὸ πνεῦμά μου. 


In the psalm, the words express the general committal of the life 
to God’s keeping ; there is no reference to death. But they include 
the yielding-up of the spirit to the divine care in the moment of 
death, as Jesus here uses them. These words seem to take the place, 


in Luke, of the exclamation found in Matt. xxvii. 46 ; Mark xv. 34. 


Text. — The latest editions of Luke read παρατίθεμαι, instead of the παρα- 
θήσομαι of the received text, which is identical with Sept. The Peshitto and 
Curetonian Syriac versions also have the present. 


QUOTATIONS IN THE NEW TESTAMENT. 


'σ #) 
to 


JOHN. 
JOHN i. 51: GEN. xxviii. 12. 


Jacob in his dream sees a ladder reaching from earth to heaven, 
and “angels of God ascending and descending on it,” a symbol of 
the constant communication between heaven and earth, between God 
and his servants. In John, this symbolism is used by Jesus of him- 
self (not cited as a prediction), the “Son of man,” who is in con- 
stant communication with the Father through the angels, the ministers 
of the divine will: Jesus occupies the position, not of the ladder 
(in which case the Greek would be different), but of Jacob. The 
wording of the quotation follows the Hebrew closely. 


Text.— Sept. has ἐπ᾽ αὐτῇ, on the ladder, as means of ascent and descent; 
John, én? τὸν υἱὸν τοῦ ἀνθρώπου, on the Son of man, as object and aim. 


JOHN ii. 17: Ps. lxix. 10 (9). 
Feb. “ The zeal of thy house has eaten me up.” 


So the Septuagint. John: “shall eat me up,” changing from past 
to future in order to bring out the supposed predictive character of 
the passage. 


Ps. \xix. 10: “INIIN ANB ΝΡ 
Sept.: 'O ζῆλος τοῦ οἴκου cov κατέφαγέ με, 
John: ... καταφάγεταί με, 


The parallelism of the two situations is obvious. The psalm- 
passage was remembered and quoted by the disciples when they saw 


JOHN. 83 


their Master, heedless of the consequences to himself, engaged in 
driving away the polluters of the temple-enclosure. ‘The psalm was 
regarded as Messianic, and this occurrence in the life of Jesus as the 
fulfilment of a prediction. Hence the evangelist felt himself war- 
ranted in writing, “shall eat me up.” While parts of the psalm (as 
this verse) might be adopted by the Messiah, as expressing his feel- 
ing, other parts (as the vindictive verses, 23-29 [22-25]) would be 
out of keeping therewith. 


Text. — The rectived text of John has κατέφαγε, as Sept., perhaps a correc- 
tion after Sept.; the future καταφάγεται (which is found in the Sin. manuscript 
of Sept.) is supported by the best manuscript authority. If this verb could be 
considered a present, we might derive the evangelist’s rendering from an Ara- 
maic version. But the Aram. would not permit a future translation (for it would 
have the perfect as the Heb.), and the evangelist must have freely changed the 
time. 


JOHN vi. 31: Ps. Ixxviii. 24. 


"εὖ. ‘Corn of heaven he gave them.” 
Sept. ‘ Bread of heaven he gave them.” 
Fohn. “ Bread from heaven he gave them to eat.” 


Ps. xxviii. 24: 199 JD) ODw-727 
Sept.: "Aptov οὐρανοῦ ἔδωκεν αὐτοῖς, 
John: "Άρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν, 


The rendering of the evangelist is a free use of the Septuagint 
material: his “to eat” is supplied, for the sake of fulness, from the 
preceding clause of the psalm-verse (and compare Exod. xvi. 15) ; 
and his “ from heaven” is a modification (after Exod. xvi. 4) for the 
purpose of expressing distinctly the origin of the bread, and pointing 
the comparison with Jesus,—he and it came down from heaven. 
The citation is made by the Jews (see the history in Exod. xvi.), 
who, referring to this great “sign” showed by God through Moses, 
demand a similar sign from one who claims to come from God. His 
answer is, that God (not Moses) did indeed once give this bodily 
food from heaven to his people; but the true food of God is He 
whom God has appointed to be the spiritual life of the world. 


S4 QUOTATIONS IN THE NEW TESTAMENT. 


Text.—In the Sept. φαγεῖν stands immediately before the quoted clause, — 
There is no need to suppose that the evangelist follows an Aramaic version; 
such a version would not be likely to make the changes found in John’s text. 


JOHN vi. 45: ISA. liv. 13. 


“εὖ. “And all thy sons shall be disciples of 
Yahwe.” 

Sept. “And all thy sons [I will cause to be] taught 
of God.” 

Fohn. * And they shall all be taught of God.” 


Isa. liv. 13: WV MWD 73-0) 
Sept.: Kai πάντας τοὺς υἱοὺς σου διδακτοὺς θεοῦ. 
φολη: Καὶ ἔσονται πάντες διδακτοὶ θεοῦ, 


The Septuagint, instead of making this a new sentence as the 
Hebrew does, connects it with the preceding, a verb from which has 
to be supplied. It otherwise renders the Hebrew exactly, except 
that it has “God” instead of “the Lord” (for “ Yahwe”), a change 
of the divine name which may be referred to a variation in old 
Hebrew manuscripts. John has the Septuagint before him, but alters 
it to suit the connection of his discourse ; his reference here to “the 
prophets ”’ in general shows that he does not mean to hold himself 
with literal exactness to the text. For the old Israelitish expression, 
“thy sons,” he substitutes the general “they ;”’ and the connection 
of the sentence requires the change of the Septuagint accusative into 
the nominative. Thus he comes undesignedly into closer similarity | 
to the Hebrew. These alterations, naturally explicable from his free — 
method of citing, would be hard for an Aramaic translation. 

The prophet, describing the ideal Israel of the future, represents 
all its members as entering into such personal relations with God that 
they shall need no human teacher. Jesus, adopting the words, applies 
them to the kingdom of God that he proclaimed ; to him, as the sent 
of God, would come all those whom the Father had taught. ὙΠῸ 
essence of the thought, in the prophet and in John, is that spiritual — 
knowledge is received by inward divine enlightenment. J 


JOHN. 85 


The expression, “the prophets,” is here perhaps equivalent to 
“the book of the prophets ;’’ but more probably such other pas- 
sages as Joel iii. (ii. 28-32) are alluded to. 


JOHN vii. 35. 


Fohn. “He who believes on me, as the Scripture 
says, out of his belly shall flow rivers of living water.” 


Prov. xviii. 4: TWIN pp ys Sn) wee 37 O's, oD 
Sept.: ‘Ydup 3a0d λόγος ἐν καρδίᾳ ἀνδρός, ποταμὸς δὲ ἀναπηδύει καὶ πηγὴ ζωῆς. 
John: ἸΠοταμοὶ ἐκ τῆς κοιλίας αὐτοὺ ῥεύσουσιν ὕδατος ζῶντος, 


No perfectly satisfactory account of the origin of this quotation 
has yet been given. If we include the opening words, “he who 
believes on me,” in the citation, we shall be more inclined to regard 
it as a free rendering of Isa. lviii. 11: “Thou shalt be... like a 
spring of water whose waters fail not,” where the prophet describes 
the perpetual prosperity of those who live righteously in obedience 
to God; they shall be like a watered garden or a perennial spring. 
This explanation is favored by the fact that the preceding word: “ If 
any one thirst, let him come to me and drink,” is after Isa. lv. 1: 
‘Ho, every one who thirsts, come ye to the waters.” The “living 
water” of John is equivalent to Isaiah’s “ whose waters fail not,” but 
otherwise the dissimilarity in form of the two passages is obvious. 

If we suppose the quotation to include only the last clause (which 
is better), a more probable original for it is found in Prov. xviil. 4 
(Hody, Bohl): Hebrew, “The words of a man’s mouth are deep 
waters, a rushing torrent, a fountain of wisdom ;” Septuagint, “The 
word in a man’s heart is deep water, and a river springs forth and a 
fountain of life.’ This latter rendering is obtained by slight changes 
of the Masoretic text. The reference in the Hebrew is to the pro- 
foundness, power, and perpetuity of the thought and word of the 
wise man; the Septuagint refers the man’s word to his “heart” (that 
is, his whole inner being), and makes the word a springing or flowing 
river, and a source of life. Hence John’s expression might come 
without great difficulty: Septuagint, “A river springs forth, and a 


86 QUOTATIONS IN THE NEW TESTAMENT. 


fountain of life,” might be freely rendered, “rivers of life [or, of 
living water] flow ;” and these proceed out of the man’s heart, or inner 
being, to which the evangelist’s “out of his belly” is exactly equiv- 
alent. The change from “heart” to “ belly” would then be referred 
not to an Aramaic version based on the Septuagint (which would 
have no motive for such an alteration, since “ heart’? was as common 
an expression in Aramaic as in Hebrew or Greek), but to the desire 
of Jesus to express more distinctly the inwardness and independence 
of the spiritual life which they enjoyed who through him came into 
spiritual relation with God. Or, if we suppose the present form of 
the saying to have been given by the evangelist, he may have chosen 
this term with reference to the indwelling of the Spirit which was 
afterwards to be given (verse 39, and xv. 26, 27). The figure was 
suggested by the water-libation which was performed in the temple- 
court on the last day of the Feast of Tabernacles (verse 37). 


Text. — For ἀναπηδύει of Sept., read ἀναπιδύει. Sept. ἐν καρδίᾳ is paraphrase 
of 3, “mouth;” for DN, “wisdom,” it seems to have read ΠῚ ΤΊ, “life.” The 
evangelist gives a free paraphrase of Sept. 


JOHN vii. 42. 


‘Has not the Scripture said that the Christ comes 
of the seed of David, and from Bethlehem, the village 
where David was?” 


An appeal to the Old Testament by the Jews, in connection with 
the Messianic claim of Jesus, who was said to come from Galilee. 

As to the Davidic origin of the Messiah, the passages intended 
are such as 2 Sam. vii. 12, 13; Isa. xi. 1; Jer. xxiii. 5, 6, xxxiii. 15 ; 
Ezek. xxxvii. 24, 25. As to his relation to Bethlehem, Mic. v. 1. 


JOHN viii. 56. 


‘Abraham, your father, rejoiced that he should see 
my day, and he saw it and was glad.” 


JOHN. 87 


The reference is to Abraham’s prevision of a time of blessedness 
for his posterity: Gen. xii. 2, 3, xvii. 7, xxii. 18, “In thy seed shall 
all the nations of the earth bless themselves ;” that is, thy posterity 
shall be the standard of blessing for all nations. The Messianic 
import of these passages is assumed. See on Gal. ili. 16. 


JOHN x. 34: Ps. lxxxii. 6. 
Fleb. “1 said, Ye are gods.” 


So the Septuagint and John. 


Ps. Ixxxii. 6: DAN DON AVON YS 
Sept. Fohn: ᾿Εγὼ εἶπα θεοί ἔστε. 


The psalm is an address to unjust Israelitish judges, before whom 
the psalmist holds up the contrast between their unworthy conduct 
and the loftiness of their official position: so exalted were they, as 
dispensers of justice, as representatives of the supreme Judge, that 
they were even called gods. So, probably, in Exod. xxii. 28. Jesus 
bases on this passage an argument from the less to the greater: if 
these men were called gods because they were the bearers of God’s 
word, if they were sons of the Most High, how much more might 
this name be applied to him whom God had specially sanctified to 
show him to men! If the lesser man, how much more the greater 
man! The argument assumes that the name “son of God” did not 
imply equality with God. 


Text. — The name 0°78 is applied in the O. T., outside of divine beings, 
only to men (not to angels, who are called D'OR 23, “sons of God,” Gen. 
vi. 2; Job i. 6), and only with certainty to judges, as here and Exod. xxii. 28; 
in Ps. xlv. 7 (6), where it seems to be used of a Jewish king, the text and mean- 
ing are doubtful. In its application to judges, we might suppose it used simply 
in its original etymological sense, perhaps “ dreadful ;” but it seems more prob- 
able that they were called “gods” as being representatives of God on earth in 
the high function of rightly ordering the life of God's people. 


88 QUOTATIONS IN THE NEW TESTAMENT, 
JOHN xii. 27: Ps. xlii. 7 (6). 


Heb. ‘My soul is cast down in me.” 
Sept. “ My soul was troubled in me.” 
Fohn. ** My soul is troubled.” 


Ps. xii. 7: NMAWH war “oy 
Sept.: Πρὸς ἐμαυτὸν ἡ ψυχή μου ἑταρώχθη. 
John: Ἢ ψυχῆ μου τετάρακται, 


After the Septuagint, with change of tense to suit the occasion. 
Compare Matt. xxvi. 38; Mark xiv. 34. 


JOHN xii. 38; Rom. x. 16: 154. lili. 1. 


Heb. ‘Who has believed our report, and to whom 
has the arm of Yahwe been revealed ?” 


So the Septuagint, John, and Romans (Romans has only the first 
clause), except that they add at the beginning the address, “ Lord.” 
The New Testament follows the Septuagint. 


Joa. Vii. 1: TINA τ» TNT IB ΠΡΌ poxD Ὁ 
Sept. John, Rom.: Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν ; καὶ ὁ βραχίων κυρίου τίνι 
ἀπεκαλύφθη. 


Isaiah speaks of the incredulity of foreign nations and of ungodly 
Israelites towards the account given by the prophets of the true char- 
acter, function, and future of the righteous Israel, the “servant of 
Yahwe.” John quotes the declaration as fulfilled in the Jews’ unbe- 
lief towards Jesus (the true “servant of the Lord”); and Paul, simi- 
larly, of the failure of the Jews of his time to accept the gospel. 
In John, the “our report” is referred to the preaching of Jesus; in 
Romans, to that of the apostles. In both cases, there is a close 
historical parallelism and spiritual fulfilment, but not a literal histor- 
ical prediction. Isaiah “saw his glory” (John xii. 41) in the form 
of a vision of a perfect servant of God, suffering, teaching, and 
saving; but the Old-Testament text does not lead us to suppose that 


JOHN. 80 


the prophet had before him any definite, historical shape of an indi- 
vidual man to appear in the far future. On the following quotation, 
verse 40, see on Matt. xiii. 14. 


JOHN xiii. 18: Ps. xli. τὸ (9). 


Feb. “Even my familiar friend, in whom I trusted, 
who ate my bread, has lifted up his heel against me.” 


So the Septuagint (xl. 10). 


Yohn (taking the latter clause of the psalm-verse). 
“He who eats my bread [o7, eats bread with me] has 
lifted up his heel against me.” 


Ps. xii το: 3pst ὯΝ Aa van? Odie 
Sept.: Ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν én’ ἐμὲ πτερνισμόν. 
John: ὋὉ τρώγων μου τὸν ἄρτον ἐπὴρεν En’ ἐμὲ τὴν πτέρναν αὐτοῦ. 


The psalm describes the suffering of a man sick, and surrounded 
by enemies, among them one who had been his intimate friend, but 
had turned against him. Its authorship and historical occasion can- 
not be determined. Its tone is purely individual, without reference 
to any future person ; and it is not free from a revengeful spirit, verse 
1 (10). ‘The expression, “to lift up the heel against,” means to be 
hostile, to raise the foot in order to stamp, or to set out on some 
hostile procedure. According to the account given in John, the 
psalm is regarded by Jesus as Messianic, and these words applied 
to the treachery of Judas. It is possible that the first clause of the 
psalm-verse is omitted in order to avoid the statement that Jesus 
trusted Judas (compare John ii. 24, 25, vi. 70, 71). In regard to 
the question whether the evangelists have always correctly reported 
the words of Jesus, see the Introduction. 


Text.—John does not follow Sept. or Heb., but renders freely after the 
former (as he elsewhere does), choosing his own words. His τρώγων is not 
found in Sept. at all, though not uncommon in the N. T.; in classic Greek it 
means “to gnaw.” 


90 QUOTATIONS IN THE NEW TESTAMENT. 


JOHN xv. 25: Ps. Ixix. 5 (4). 


FHeb., Sept. ‘““They who hate me without cause 


ἀνθ τς; 
Fohn. “ They hated me without cause.” 


A free adoption after the Septuagint. 


Ps. \xix. 5: 03M ‘Nv 
Sept.: Oi μισοῦντές με δωρεάν. 
Fohn : Ὅτι ἐμίσησάν με δωρεάν. 


The expression occurs in Ps. lxix. 5 (4), xxxv. 19 (and see Ps. 
cix. 3, Cxix. 161), as descriptive of the psalmist’s enemies, and was 
equally applicable to the Jewish enemies of Jesus. It is here intro- 
duced by the phrase: “that the word written in their law might be 
fulfilled ; where the term “law,” properly in Jewish usage a transla- 
tion of the Hebrew Zora, “instruction, law,” includes the whole of 
the Old Testament, inasmuch as this was all a divine instruction and 
law to men. 


Text.— The word δωρεάν, in classic Greek “freely, without price,” is used 
in Sept. and N. T. in the sense of “ without cause, undeservedly,” as translation 
of Heb. DIN, “freely, in vain, without cause.” 


JOHN xix. 24: Ps. xxii. 19 (18). 


fTeb. ‘‘ They divide my garments among them, and 
on my clothing do they cast lots.” 

Sept., Fohn. They divided . . . did they cast lots.” 

John follows the Septuagint literally. 

Ps. χχί!. το: ὙΜ) rar waad-byy_ oY “aa apbm 

Sept., Fohn* Ateuepicavro τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν pov ἔβαλον 


κλῆρον. 


The psalmist is surrounded by fierce enemies, who strip off his 
clothing, and share it among themselves. John, taking the psalm as 


JOHN, 91 


Messianic, regards this passage as a prediction of the division of the 
garments of Jesus among the soldiers who performed the crucifixion. 
The parallelism, however, is not a strict one: the soldiers took the 
garments, not out of enmity to him whom they crucified, but as cus- 
tomary perquisites. In Matt. xxvii. 35, Mark xv. 24, Luke xxiii. 34, 
the dividing of the garments is mentioned, but there is no reference 
to the Old Testament. 


Joun xix. 36: Exon. xii. 46; Num. ix. 12; 07, Ps. xxxiv. 21. 


E-xod., Heb. *‘ A bone in it ye shall not break.” 
Vat. Sept. ‘A bone of it ye shall not break” (A/ex., 
shall not be broken). 


Num. ‘They shall not break.” 
Fohn. “ A bone of him shall not be broken.” 


Ps., Heb., Sept. “ [Yahwe preserves all his bones], 
one of them shall not be broken.” 


Exod. xii. 46: S279V30N-8Y ὈΥΡῚ 

Sept.: ᾽Οστοῦν ob συντρίψετε an’ αὐτοῦ. 

Num, has 4038" and συντρίψουσιν. 

Ps, xxiv. 21: 73) XO AID ΠΣ Yoinyy-b>d Iw 
Sept.: ..."Oord ... ἕν ἐξ αὑτῶν ob συντριβήσεται. 

John: ᾿᾽Οστοῦν ob συντριβήσεται αὐτοῦ, 


The passage in Exodus relates to the paschal lamb, which was 
to be cooked and eaten whole ; and if this be the reference of the 
evangelist, he describes Jesus as the atoning lamb, as in i. 29, where, 
however, the allusion is rather to Isa. liii. If it be the psalm-passage 
that is intended, the original sets forth the care that God exercises 
over his servants, so that not one of their bones is broken. So far as 
the wording in John is concerned, the quotation might be from either 
of these passages. But as this evangelist never elsewhere cites pre- 
dictions from the Pentateuch (John viii. 56 is not an exception), but 
always from the Psalms and Prophets (his object being to present 
Jesus not as the Jewish Messiah, but as the idealized, spiritual Christ, 
the Son of God), the reference to the psalm seems the more prob- 


92 QUOTATIONS IN THE NEW TESTAMENT. 


able. With the fact that the legs of Jesus were not broken, —he be- 
ing already dead before the beginning of the sabbath, — is connected 
the piercing of his side by one of the soldiers, to which belongs the 


next quotation. 


Text. — The συντριβήσεται of the psalm agrees with the form in John. The 
Alex. Sept. συντρίψεται in Exod. is sufficiently near, if it be not an alteration 
after the N. T. text. On the cther hand, the ὀστοῦν of John is found in Exod., 
but not in the psalm, where, however, it is naturally supplied. The αὐτοῦ of 
the Gospel corresponds to the dz’ αὐτοῦ of Exod., but has to be supplied in the 
psalm. 


JOHN xix. 37: ZECH. xii. 10. 


"εὖ. “They shall look to me in respect to him 
whom they have pierced” (¢hat zs, slain). 

Sept. “ They shall look to me because they mocked.” 

Fohn. “ They shall look on him whom they pierced.” 


Zech. xii. 10: PTW NY 8 wT 
Sept.: ᾿Επιβλέψονται πρὸς μὲ ἀνθ᾽ ὧν κατωρχῆσαντο. 
Fohn: "Ὄψονται εἰς ὃν ἐξεκέντησαν, 


The Hebrew is not to be rendered, as in the English Authorized 
Version, “They shall look on me whom they have pierced.” The 
sense is: “They [the people of Jerusalem] shall exhibit a kindly 
and prayerful spirit; and in their sorrow for their slain brethren of 
Judah, shall lock to me, their God, for comfort.”. 

The section Zech. xii. describes a phase of Israel’s fortunes of 
which the two features are: a siege of Jerusalem by its enemies, and 
its subsequent triumph, and therewith enmity between the city and 
the country districts of Judah, which is terminated by a complete 
reconciliation. How this hostility between Judah and Jerusalem 
arose, — whether the former was forced by the foreign enemy to join 
the besieging army, or in some other way two parties came into exist- 
ence, —is not clear. The future which the prophet depicts is, in any 
case, a triumph over foreign enemies, and the reconciliation of the 
two Jewish parties. “In the siege against Jerusalem,” says he, 


JOHN. 93 


“Judah shall take part [verse 2], all the nations of the earth shall 
assemble against Jerusalem, but I, Yahwe, will smite them [3, 4]. 
The leaders of Judah. [the country districts] shall see that their 
proper course, their strength, is to act with Jerusalem, and they shall 
attack the foreign enemy, and Jerusalem shall remain in its place 
[5,6]. But Yahwe will also save Judah, and maintain it against the 
haughty pretensions of the Davidic family and the inhabitants of the 
city [7]. He will at the same time give heroic might to Jerusalem, 
and destroy the beleaguering nations [8, 9]. Then the people of 
Jerusalem shall receive the spirit of kindness and supplications, they 
shall turn with prayer to God in respect to their countrymen who 
have been slain in battle, and there shall be a universal mourning for 
the dead, comprising all families, and all members of each family.” 
The date of this passage is variously fixed, by some just after Josiah’s 
death (which is perhaps alluded to in verse 11), when the Chaldzans 
were approaching Jerusalem; by others, on the occasion of some 
unknown attack by the surrounding peoples in the fifth or fourth 
century B.C. 

The reference, by the evangelist, to the piercing of Jesus’ side, is 
based on a translation and exegesis of the Hebrew that cannot be 
maintained. The “on him,” instead of the “on me” of the Hebrew, 
is either a free adaptation of the original, or from some Hebrew 
manuscript or some Greek or Aramaic version of the time. The 
Jewish commentators Rashi and Kimchi state that the passage was 
regarded as Messianic by some Jews; and in the tract Sukka, 51°, 
it is mentioned, that, by some, it was “ evil desire ” that was pierced ; 


᾽ 


while others interpreted the “him,” of Messiah ben Joseph, who, 


according to the later Jewish view, was to be slain (Wiinsche, 
Leiden des Messias, pp. 53, 64). 


Text. —In the Heb., von, “to him,” instead of “by, “to me,” is found in 49 
manuscripts of K., and 17 of De R., and in others, as marginal A?v/, also in the 
Soncino edition of the Prophets (A. D. 1485), in the Talmud tract Sukka, and 
in the Jewish writers Saadia (10th century), Aben Ezra (12th century), and 
Kimchi (13th century). But the mass of manuscripts and all the versions 
sustain the present text. A probable reason for the change into YOR is found 
in the fact, that according to the incorrect translation: “ They shal! look on me 
whom they pierced,” the piercing of the divine Being presented a serious diffi- 
culty, which the alteration of this one word removed. The expression 9X Θ᾽ ΣΤ 


91 QUOTATIONS IN THE NEW TESTAMENT. 


may mean either “to look upon” or “to look to;” but here, where God is the 
speaker, the second sense alone is applicable. Moreover, the insertion of DR 
before WR shows that the relative pronoun does not refer to the preceding — 
word, but introduces a new object which depends on the following verb, “in 
respect to him [e7, them] whom they pierced.” See Ewald, Heb. Gram. § 333, a, 
footnote 3. —— Sept. might be rendered: “ They shall look to me in behalf of 
those whom they mocked.” The κατωρχήσαντο is probably not rendering of TP, — 
“leap, insult” (inversion of i?) but interpretation of aah taken as meaning 
“to pierce with ridicule.” For discussion of this and the readings of the other 
Greek versions, see De Rossi, Variz Lectiones, and Field’s edition of the 
Hexapla, on Zech. xii. 10. 


ACTS, 95 


ACTS. 
Acts 1.20: Ps. Ixix. 26:(25); Ps. cix. 8. 


Ps. \xix., Hed. “ Let their encampment be desolate, 
in their tents let there be no dweller.” 

Sept. “ Let their habitation be made desolate, and 
in their tents,” etc. 

Acts. “ Let his habitation be made desolate, and let 
there be no dweller in it.” 


Ps. Ixix. 26: 20° τ τ OAR ΠΡ) OAYY-AA 

Sept.: Γενηθήτω ἡ ἔπαυλις αὐτῶν ἠρημωμένη, καὶ ἐν τοῖς σκηνώμασιν αὐτῶν μὴ 
ἔστω ὁ κατοικῶν. 

Acts: Γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ. 


Acts follows the Septuagint, with the change of “their” to “his” 
(to suit the application to Judas), and the substitution of “it’’ for 
“their tents,” for brevity, and to retain the reference to “ habitation.” 


Ps. cix., Heb. ‘ Let another take his charge.” 


So the Septuagint and Acts. 


Ps. cix. 8: πὶ np iNIps 
Sept.: Kai τὴν ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος, 
Acts: Τὴν ἐπισκοπὴν αὑτοὺ λαβέτω ἕτερος. 


In the psalms quoted, there is no indication of a reference to any 
other person than him against whom the imprecations are directed. 


96 QUOTATIONS IN THE NEW TESTAMENT. 


These are treated in Acts as predictions of the fate of Judas, with 
the introductory formula, “ for it is written in the book of Psalms.” 


Text.—"Exaviu, “habitation,” is a not quite exact rendering of 7, “en- 
campment.” The variations of the Acts text from the Septuagint call for no 
remark: they are freedoms taken by the N. T. writer. 


ACTs ii. 17-21; ROM. x. 13: JOEL iii. I-5 (ii. 28-32). 


FTeb. “ And after this I will pour out my spirit on all 
flesh, and your sons and your daughters shall proph- 
esy, your old men shall dream dreams, your young 
men shall see visions, and even on the bondmen and 
bondwomen in those days I will pour out my spirit. 
And 1 will give portents in the heavens and on the 
earth, blood and fire and columns of smoke; the sun 
shall be turned into fire and the moon into blood 
before the coming of the great and terrible day of 
Yahwe. And every one who shall call on the name 
of Yahwe shall be saved.” 


The Vatican Septuagint agrees with the Hebrew, with a few varia- 
tions: “of my spirit,” instead of “my spirit;” ‘‘and” is inserted 
before “your old men” and “your young men;” instead of “the 
bondmen,” stands “my bondmen ;” “vapor,” instead of “columns ;” 
“notable,” instead of “terrible.” The Alexandrian Septuagint varies 
from the Vatican by writing: “yea, and on my bondmen;” “my 


bondwomen ;" agreeing in this with Acts. 

Acts. “And in the last days, says God, I will pour 
out of my Spirit on all flesh, and your sons and your 
daughters shall prophesy, and your young men shall 
see visions, and your old men shall dream dreams; 
yea, and on my bondmen and on my bondwomen in 


ACTS. 97 


those days I will pour out of my Spirit, and they shall 
prophesy. And I will give wonders in the heaven 
above, and signs on the earth beneath, blood and fire 
and vapor of smoke; the sun shall be turned into 
darkness and the moon into blood before the coming 
of the great and notable day of the Lord. And every 
one who shall call on the name of the Lord shall be 
saved.” 


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Sepft.: Καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, 
καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν 
ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὀράσεις ὄψονται" καὶ ἐπὶ τοὺς δούλους 
μου καὶ ἐπὶ τὰς δούλας ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου" καὶ δώσω 
τέρατα ἐν τῷ οὐρανῷ, καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ" ὁ ἥλιος μετασ- 
τραφήσεται εἰς σκότο; καὶ ἡ σελῆνη εἰς αἷμα, πρὶν ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ 
ἐπιφανῆ, καὶ ἔσται πᾶς ὅς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται. 

Act; : Kal ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεύς, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου 
ἐπὶ πᾶσαν σύρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ νεα- 
νίσκοι ὑμῶν ὁράσει; ὄψονται, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται" καί 
γε ἐπὶ τοὺς δούλου; μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ 
πνεύματός μου, καὶ προφητεύσουσιν, καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα 
ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἁτμῖδα καπνοῦ" ὁ ἥλιος μεταστραφήσεται εἰς σκότος, 
καὶ ἡ σελήνη εἰς αἷμα, πρὶν ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ, καὶ ἔσται 
πᾶς ὃς ἐὰν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται, 


Acts follows the Septuagint, with some changes. For “ after this,” 
Acts has “in the last days,’’ an equivalent prophetic phrase (Isa. 
ii. 2; Mic. iv. t ; compare the Septuagint), here substituted as better 
pointing to the Gospel times ; the “‘says God” is inserted to point out 
that this is a divine utterance, as is plain in the Hebrew, but the pas- 
sage is here taken out of the connection; the clauses relating to the 
“young men” and the “old men” are inverted, probably through 
inadvertence ; the phrase “and they shall prophesy” is added after 
the reference to bond-persons, in order to emphasize the honor done 


98 QUOTATIONS IN THE NEW TESTAMENT. 


to this lowest class of society ; “above” and “ below,” after “heaven” 
and “ earth,” are rhetorical expansion ; “signs” is inserted as appro- 
priate to the earth, while “wonders” belong to the heavens ; “ vapor” 
instead of “columns” (of smoke) is free rendering, or an error in 
the Septuagint, in which it several times occurs; “notable” (after 
the Septuagint), instead of “ dreadful, terrible,” comes from a wrong 
understanding of the Hebrew word. 

Joel, after promising deliverance from the locust plague, predicts 
a great interposition of God, on behalf of his people (the “ day of 
Yahwe’’), the physical accompaniment of which will be portents 
on the earth (war, with destruction of human life and burning of 
cities) and in the heavens (eclipses of the sun and moon) ; while 
the spiritual accompaniment will be the endowment of all Israel with 
the prophetic gift, so that all, and not merely, as before, a small class, 
shall enjoy the immediate knowledge of the divine will. Peter finds 
the fulfilment of this prediction in the disciples of Jesus, as the true 
Israel, and especially in the spiritual power manifested by them on 
the day of Pentecost. The spiritual enlightenment of the disciples, 
though not the national revival to which the prophet looked forward, 
was in the line of that universal diffusion of the knowledge of God 
of which he speaks. The prophetic expression, “ call on the name,” 
means to render religious worship (compare Gen. iv. 26); and the last 
sentence of the quotation declares that whoever shall belong to the 
worshippers of Yahwe shall be saved in the great catastrophe described 
in chapter iv. (English Authorized Version, iii.). Peter understands 
this of the Messiah ; and so Paul in Rom. x. 13, where this part alone 
of the passage is quoted. 


Text.—'Ev ταῖς ἐσχάταις ἡμέραις is translation of ὉΠ NNN; ἀπὸ τοῦ 
πνεύματός μου, instead of τὸ πνεῦμά μου, from a feeling that only a part of the 
divine spirit could be given to men; as the Ὁ" 2)» and NV are in Joel un- 
doubtedly bond-persons, it seems better to take the δούλους and δούλας of Acts 
in the same sense, in spite of the μου, which would point to the rendering ‘“‘ser- 
᾿ ἀτμίδα, “vapor,” is inexact rendering of NN, “col- 
ἐπιφανῆ, “notable, illustrious,” is the translation of 81), wrongly taken 
to be from the verb 18°, “to see.” 


vants, worshippers ;’ 


umns;” 


ACTS. 99 
ACTs ii. 25-28, 31, xiii. 35: Ps. xvi. 8-11. 


Feb. “1 set Yahwe before me continually; because 
he is on my right hand, 1 am not moved. Therefore 
my heart is glad, and my glory rejoices, also my flesh 
dwells in security. For thou dost not abandon my 
soul to Sheol [ov, the under-world], thou dost not suf- 
fer thy beloved to see the pit. Thou makest known 
to me the way of life; in thy presence is fulness of 
joy, and at thy right hand are delights forever.” 

Sept. “1 foresaw the Lord before me continually, 
for he is on my right hand that I should not be moved. 
Therefore my heart was glad, and my tongue rejoiced, 
and moreover my flesh also shall dwell in hope. For 
thou wilt not abandon my soul to Hades, nor wilt thou 
suffer thy holy one to see destruction. Thou hast 
made known to me the ways of life; thou wilt fill me 
with joy with thy countenance [ov, thy presence] ; at 
thy right hand are delights forever.” 


Acts ii. is identical with the Septuagint, only omitting the last 
clause, “at thy right hand,” etc. Acts xiii. quotes only one clause, 
“thou wilt not suffer thy holy one to see destruction.” 


Ps. xvi. 8-11: 137 TW 12) : vinN-ba yD 3 Ton ay MT IN 
Tron paAn-Nd Siew) 52 sipn-wd 55 :m2? 5 ἜΚ ΝΣ W339 ὍΝ 
23. Ding’ yaw’ oven WR ΡΠ : ANY DIN 

Sept.: Προορώμην τὸν κύριον ἐνώπιόν μου διὰ παντύς, ὅτι ἐκ δεξιῶν pot ἐστιν iva 
μὴ σαλευθῶ, διὰ τοῦτο ηὐφράνθη ἡ καρδία μου καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ 
καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι. ὅτι οὐκ ἐγκαταλεΐψεις τὴν Ψψυχῆν μου εἰς ἄδην, 
οὐδὲ δώσεις τὸν doviv σου ἰδεῖν διαφθορᾷᾶν, ἐγνώρισάς μοι ὁδοὺς ζωῆς" πληρώσεις με 
εὐφροσύνης μετὰ τοῦ π’οσώπου σου. 

Acts: Προορώμην τὸν κύριον ἐνώπιόν μου διὰ παντός, ὅτι ἐκ δεξιῶν μου ἐστίν, ἵνα 
μὴ σαλευθῶ. διὰ τοῦτο ηὐφράνθη pov ἡ καρδία καὶ ἠγαλλιάσατο ἡ γλῶσσά μου, ἔτι δὲ 
καὶ ἡ σάρξ μου κατασκηνῶσει ἐπ᾽ ἐλπίδι" ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχῆν μου εἰς ὅδην, 
οὐδὲ δώσει; τὸν ὅσιόν σου ἰδεῖν διαφθοράν. ἐγνώρισάς μοι ὁδοὺς ζωῆς, πληρώσεις μὲ 
εὐφροσύνης μετὰ τοῦ προσώπου σου, 


100 QUOTATIONS IN THE NEW TESTAMENT, 


a 


The Septuagint “foresaw” or “beheld” for “set” is either free 
translation of our Hebrew word (perhaps causa reverenti@), or the 
rendering of a different text-word ; the paraphrase “ tongue,” instead 
of “glory”? (which is a common psalm expression for the whole per- 
sonality), is chosen as suiting better the act of rejoicing; the “and 
moreover” is inserted to emphasize “ flesh” in contrast with “heart ” 
and “tongue ;” “hope” for “security” is inaccurate ; “holy one” 
is an allowable rendering — the Hebrew signifies “ favored, beloved,” 
and then, by a natural transition, “ pious, holy,” but it is doubtful 
whether it is here singular or plural; “destruction” (=“ death”) 
does not here suit the parallelism of the clauses so well as “pit” 
(=“the under-world”’) ; the plural “ ways,” instead of the singular 
of the Hebrew, perhaps comes from a different text; the verb “thou 
wilt fill,” instead of the noun “ fulness,” is perhaps a different reading 
of the Hebrew ; the past and future tenses of the Septuagint are not 
so well in keeping with the train of thought of the psalm as the 
present. 

The psalm is a pious thanksgiving to God for preservation and 
blessing, and at the end describes the author’s complete present 
security in the protecting presence of Yahwe. Idolaters, says the - 
psalmist, shall be full of sorrow, but Yahwe is his lord, his portion, 
and has given him a goodly inheritance in the land ; Yahwe is always 
at his right hand, to shield him and keep him firm: he dwells, there- 
fore, without fear of enemies, in security and joy, heart (the whole 
inward being), glory (equivalent to “soul,” that is, personality), flesh 
(body, here also=personality) ; God keeps him alive, away from the 
pit of Sheol (it is the wicked and the heathen that die, and descend 
to Sheol: Ps. lv. 24 [23], ix. 18 [17]); he lives on earth, and finds 
perpetual jov in God’s presence. According to the Old-Testament 
conception, death was the most grievous of ills, and earthly life the 
supreme blessing (Isa. xxxviii. 18, 19; Prov. iii. 16; Isa. Ixv. 20), 
and the psalmist here expresses his joyful confidence that this bless- 
ing is assured him through the Lord’s presence. 

Acts regards the passage as referring to the resurrection of the 
body ; and since David (assumed to be the author of the psalm) had 
died and never risen, the reference is interpreted to be to the Mes- 
siah, who is held here to speak through the mouth of David. The 
Davidic authorship is not essential to Peter’s argument, which would 


ACTS, 101 


hold equally of any old Israelitish psalmist. But of a Messianic 
reference there does not seem to be any trace in the psalin itself. 
The psalmist is speaking of his own present security: he has not in 
mind the immortality of the soul (as the older Jewish commentators 
hold), much less the resurrection of the body, but solely his preser- 
vation in earthly life by the favor of God. There is, therefore, no 
need to suppose that he is speaking of another person, on the ground 
that what he says cannot be true of himself. Rather, taking the 
psalm to be the expression of pious joy in the divine presence, and 
confidence in the divine protection, we may say that this protection 
would be accorded in the highest degree to Jesus, the supreme rep- 
resentative and embodiment at once of human piety and of divine 
excellence ; it is in him that the psalmist’s outburst of security in the 
consciousness of God’s presence finds its full expression. Acts finds 
in each clause of the psalm a prediction of the life of Jesus: he 
beholds God before him, and rejoices in the certainty of his resurrec- 
tion; though his soul shall descend into Hades, it shall not remain 
there, nor his flesh be destroyed, but he shall enter on the way of 
new bodily life. Paul’s argument in chapter xiii. is the same. Peter 
continues his argument from the Old Testament, to prove that the 
Messiah should rise from the dead, by a citation from Ps. cx. (see on 
Matt. xxii. 44). In verse 30, the reference is to 2 Sam. vii. 12, 13. 


Text. — Sept. mpoopounv perhaps represents ‘VW (Aa/) or “NVW (Pole/), 
from NW, “to see,” instead of “IW; for the marginal reading TON, sing., 
“beloved one,” instead of the text plur., “YOM, the authority is very strong, — 
Sept., Pesh. Syr., Targ., Vulg., about 300 Heb. manuscripts, and many printed 
editions and Jewish works; and the parallelism also favors this, the natural 
reference being to the author of the psalm. διαφθοράν takes the text-word NNW 
to be from the stem NNW, “to destroy,” instead of from MW, “to sink,” which 
latter is required by the parallelism. πληρώσεις με, “thou wilt fill me,” perhaps 
represents the //ifi/ or Pie! of the verb !3¥Y with suffix; but perhaps Sept. text 
was originally simply πληρί σεῖς or πλῆρωσις, “fulness,” which a copyist took to 
be a verb, and added the we as object. 


ACTS iii. 22, 23, vii. 37: DEUT. xviii. 15, 19. 


Feb. “ A prophet from thy midst from thy brethren 
like me will Yahwe thy God raise up to thee — to him 


102 QUOTATIONS IN THE NEW TESTAMENT. 


shall ye hearken, . . . and the man who shall not 
hearken to my words which he shall speak in my name, 
I will require it from him.” 

Sept. ‘‘A prophet ... shall ye hearken . . . and 
the man who shall not hearken to whatsoever that 
prophet shall speak in my name,” εἴς. 

Acts. “A prophet shall the Lord God raise up to 
you from your brethren like me; to him ye shall 
hearken according to all things whatscever he shall 
speak to you. And every soul who shall not hearken 
to that prophet shall be utterly destroyed out of the 
people.” 


Deut, xviii. 15, 19: VOR PANY MM 7 OP. 229. ὙΠΕΡ Jaw wy 
aE DWE TT WY TOS paw ND We wi Te... RMA 
VOD WIS 
Sept.: Προφήτην ἐκ τῶν ἀδελφῶν σου ὡς ἐμὲ ἀναστῆσει σοι κύριος 6 θεός σου, αὑτοῦ 
ἀκούσεσθε... . 9 καὶ ὁ ἄνθρωπος ὅς ἐὰν μὴ ἀκούσῃ ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐκεῖνος 
ἐπὶ τῷ ὀνύματί μον ἐγὼ ἐκδικήσω ἐξ αὐτοῦ. 
Acts: Προφῆτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ" αὑτοῦ 
ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς. ἔσται δὲ πᾶσα ψυχὴ ἥτις ἂν μὴ 
ἀκούσῃ τοῦ προφῆτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ. 


The Septuagint differs from the Hebrew only in a word or two: 
the reading, “ whatsoever that prophet shall speak” (verse 19), de- 
pends, perhaps, on a different Hebrew text from ours. Acts gives a 
free rendering, in part, perhaps, a paraphrase, after the Septuagint: 
the second personal pronouns are made plural, “ you, yours,” instead 
of “thou, thy,” to suit the address to the people; the “from your 
[thy] midst” is omitted as superfluous ; instead of “the Lord thy 
God,” the latest editions of Acts have the breviloquence, “the Lord 
God ;”” the clause, “ according to all things,” etc., is transposed from 
verse 19, with the insertion of “all” for emphasis ; the “ every soul” 
is a stronger expression of the New-Testament writer for “the man ;” 
the expression, “shall be utterly destroyed out of the people,” instead — 
of “TI will require it from him,” is either the substitution of a com- 
mon phrase of punishment (Gen. xvii. 14; Lev. xvii. 4, xviii. 29), 


ACTS, 103 


as an interpretation of the more general expression of the Hebrew, 
or a different reading of the Hebrew text. 

In Deuteronomy, the connection shows that the word “ prophet” 
is used collectively, the reference being to the whole line of proph- 
ets as interpreters of the divine will, and intermediaries between God 
and the people : “ You were afraid of God’s terrors at Horeb (Sinai), 
and asked that you might not again hear his voice: he grants your 
request, and will raise up prophets who shall speak in his name, and 
whom you must obey; and if any prophet pretend to speak in my 
name when I have not commanded him (the test being, whether his 
prediction is fulfilled), he shall die.” Jesus is here included in so far 
as he is the culmination of the prophetic institution in Israel, and his 
life is the final realization of this declaration of Deuteronomy. Acts, 
however, regards the passage as a direct historical prediction of Jesus, 
and refers, further, to the testimony of all the prophets from Samuel 
on, who, it is declared, as many of them as spoke, told of these days 
(verse 24). 


Text.—In Sept., verse 19, ὅσα ἐάν for “Δ is perhaps paraphrase; the in- 
sertion of ὁ προφήτης ἐκεῖνος serves to emphasize the grammatical subject. In 
Acts, πᾶσα ψυχῇ is equivalent to πᾶς ἄνθρωπος ; ἐξολεθρευθῆσεται ἐκ τοῦ λαοῦ possibly 
represents, in the Heb. text, 12} NID" or 1113), instead of our DYN WIS 
and may have come from some Aramaic or Greek version of the time. 


ACTS iii. 25; GAL. iii. 8, 16: GEN. xxii. 18, xxvi. 4, xil. 3. 


Gen. xxii., xxvi., Zeb. “ And all the nations of the 
earth shall bless themselves in thy seed.” | 

Sept. ‘ Shall be blessed.” 

Acts, “ And in thy seed shall all the families of the 
earth be blessed.” 


Gen. xii., Hed. “ And all the families of the earth 
shall bless themselves in thee.” 


And compare Gen. xviii. 18, xxviii. 14. 


Sept. ‘“ Shall be blessed.” 
Gad. iii. 8. ‘All the nations shall be blessed in thee.” 


104 QUOTATIONS IN THE NEW TESTAMENT. 


Gen. xxii. 18, xxvi. 4: PIR a Gd yea wan 

Sept.: Καὶ ἐνευλογηθήσονται ἐν τῷ σπέμματί cov πάντα τὰ ἔθνη τῆς γῆς. 
Acts: Καὶ ἐν τῷ σπέρματί σου εὐλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς. 
Gen. xii. 3: ΤΟΝ ANawy 9 72 1222) 

Sept. Gal. iii. 8: ᾿Ενευλογηθῆσονται ἐν σοὶ. 

Gen. xviii. 18: PINT wa GD 


Sept., Gal.: Πάντα τὰ ἔθνη. 


The New-Testament writers here combine different Genesis pas- 
sages. Acts has “seed” after Gen. xxii., and “ families” after Gen. 
xii.; Galatians has “nations” after Gen. xxii., and “in thee” after 
Gen. xii. 

“To bless one’s self in a person,” is to take him as the standard 
of blessing, to wish that one may be blessed like him, to invoke his 
blessing on one, or, if the person be divine, to invoke his aid. So 
of God, in Isa. lxv. 16: ‘that he who blesses himself in the earth 
may bless himself in the true God,” that is, may invoke the true God 
as the source of blessing ; and so Jer. iv. 2. Of man, Ps. Ixxii. 17: 
“May his name [the king’s] endure for ever; . . . may men bless 
themselves in him, may all nations call him happy;” here men wish 
themselves as happy as the king. In Gen. xlviii. 20, the explanation 
of the phrase is given: “And he [Jacob] blessed them that day, 
saying, In thee shall Israel bless, saying, God make thee as Ephraim 
and as Manasseh.” The form of the verb (δας) in Gen. xxii. 
and xxvi. is the same as that in Ps. lxxii., and the translation would 
naturally be the same ; in Gen. xviii. and xii., a similar form (Afa7) 
is employed, and the similarity of connection favors the same mean- 
ing. According to this, Israel was to be so greatly blessed that 
other nations should wish themselves like it ; and this blessing, as the 
general course of thought of the Old Testament suggests, was to 
involve, and be based on, a knowledge of the true God. Further, 
Israel believed, in the later times, that it was to give this knowledge to 
other peoples, and thus it would become not merely the standard, but 
also the source, of blessing to them, —an expectation that was ful- 
filled in Jesus. 

According to the other translation, these passages contain predic- 
tions of Israel’s mission to bless the nations; and so it is taken in the 
New Testament, and interpreted of the Messiah. In Acts, Peter, 


ACTS, 105 


speaking to the Jews, says, “ You are the sons of the covenant which 
God made with Abraham, saying, In thy seed, etc. ; and this promise 
he has fulfilled by raising up his servant (Jesus), and sending him to 
turn you from your iniquities.” In Gal. iii. 8, Paul cites the promise 
to Abraham (Gen. xii. and xviii.) to prove that faith is to be the 
means of blessing, that is, of justification, to all the nations ; since they 
were all to be blessed in Abraham, that is, to share his blessing under 
its condition, faith. The original passage does not, indeed, contain 
any reference to faith: it is, according to the translation of the Sep- 
tuagint, which Paul used, simply a declaration that Abraham (that is, 
the Jewish people) was to be a source of blessing to the nations. 
But, on the ground that the blessing is to be spiritual, he properly 
infers that it could not come without faith in God, or, what according 
to his view was the same thing, faith in Christ; and he therefore 
says that in this promise the gospel was preached beforehand to 
Abraham. 

Paul returns to this subject in Gal. iii. 16 (referring to Gen. 
xviii. 18 and xxvi. 4, and perhaps to Gen. xvii. 8, 10), in order to 
make a Messianic argument from the word “seed.” The promise, 
says he, was to Abraham and his seed ; and inasmuch as the singular 
“seed” is used, and not the plural “seeds,” the reference must be 
to the Messiah: “ Now, to Abraham were the promises spoken, and 
to his seed —he says not, And to seeds, as of many, but as of one, 
And to thy seed, which is Christ.” This argument, however, is not 
sustained by the Hebrew linguistic usage, or by the connection in 
Genesis. The Hebrew word in question is always used in the Old 
Testament in the singular when it means “ posterity,” and cannot in 
itself point to an individual person; nor, as we may infer from the 
constant Old-Testament usage, would it occur to an ancient Hebrew 
writer that he could make such a reference by the mere use of this 
singular form, which is in this respect almost exactly equivalent to 
our word “ posterity.” Further, in all the passages in Genesis the 
connection shows that it is the nation Israel that is spoken of; there 
is no hint of a reference to the Messiah. The apostle seems here 
to have employed a rabbinical or midrashic method of exegesis, based 
on the later Hebrew and Jewish-Aramaic use of the word “seed.” 
The later language departed from the Old-Testament usage in em- 
ploying the singular for an individual, and making a plural which it 


106 QUOTATIONS IN THE NEW TESTAMENT. 


used in the sense of “posterity ;”* and Paul simply transfers this 
usage to the Greek term of the Septuagint, and on it constructs his 
argument. So in Gen. iv. 10: “The voice of thy brother’s blood 
cries to me” (where the Hebrew word for “ blood” is plural), the 
rabbis read “ bloods,” and interpreted it to mean the blood of Abel 
and of his posterity (Midrash Bereshith Rabba, on Gen. iy. 10) ; and 
in Gen. iv. 25, the “another seed” is interpreted of the Messiah 
(Midrash Rabba, on Ruth iv. 14, cited by Bohl). It is not neces- 
sary to the apostle’s point (which is, that the Mosaic law could not 
set aside the earlier promise to Abraham), to show a direct prediction 
of the Messiah in the Genesis passage : it would be sufficient to point 
out that the Christ summed up in himself all the promises to Abra- 
ham. But taking the modern sense of the word “seed,” against the 
Old-Testament usage, he asserts, not that the word migh¢ by its form 
apply to the individual Messiah, but that it sas¢ be so interpreted. 
In Acts, likewise, the word “seed”? seems to be understood as refer- 
ring especially to Jesus as the Messiah (see verse 26). 


Text.—In Gen. xii. 3, Sept. renders Heb. NNDwWh, “families,” by φυλαί, but 
Acts by πατριαὶ, by which the Heb. term is elsewhere given in Sept. (1 Chron. 
xvi. 28; Ps. xxii. 28 [27]). Such familiar passages would be freely combined in 
quotation; or, in citation from memory, two passages might easily be con- 
founded. 


ACTS αν, 25, 262 PS. Nor 


fleb. “Why do the nations rage, and the peoples 
meditate vanity? The kings of the earth set them- 
selves, and the rulers take counsel together against 
Yahwe and against his anointed.” 

Sept., Acts. “Why did the nations act insolently, 
and the peoples meditate vain things? The kings of 
the earth set themselves in array, and the rulers 
assembled together against the Lord and against his 
anointed.” 


* The illustrations are given by Geiger, in the Zeitschrift der Deutschen Morgenlind- 
ischen Gesellschaft, 1858, p. 307 f.; and by Bohl, ia his Alttestamentliche Citate, p. 246 ff. 


Η 
ἦ 


»». 
as 


ACTS, 107 


Ps. iit, 4: DYN PIRI ISM =p um, ovowds ova way nd 
Inwa-In MA-dy MMII 

Sept.: Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν Keva ; παρέστησαν οἱ βασιλεῖς τῆς 
γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὑτοῦ, 
Acts: ἵνα τὶ ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά ; παρέστησαν οἱ βασιλεῖς τῆς 


γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὑτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ, 


Acts follows the Septuagint literally. The Septuagint incorrectly 
renders the verbs as past ; the connection shows that they are to be 
taken as present. The translation “assembled,” instead of “take 
counsel,” represents a different Hebrew text from ours; the context 
perhaps favors the Hebrew reading, the next verse giving the “ coun- 
sel” of the kings, though this would also agree with the “assembled,” 
which is supported by the parallelism (“set themselves” in the first 
clause). 

The psalm predicts the triumph of a king of Jerusalem (Zion, 
verse 6), the anointed of Yahwe, against whom various nations had 
declared war, — apparently the surrounding subject-peoples of Judah 
who had rebelled. The date is uncertain; the time of Hezekiah 
seems the most probable (compare Isa. ix. 5 (Authorized Version, 6) 
and 1 Kings xviii. 8). The psalm is without inscription in the 
Hebrew ; the reference to David in Acts (verse 25) is in accordance 
with the Jewish rule of ascribing any anonymous psalm to the author 
of the next following, or “ David” is to be taken generally as equiv- 
alent to “the book of Psalms.’ Our verses declare that hostility to 
the king of Judah is hostility to Yahwe, the God of Judah. The 
psalm (as an unfulfilled picture of royal greatness) is regarded by 
the earlier Jewish commentators (the Midrash) as Messianic, and 
is so taken (in a spiritualized sense) in Acts, where our passage is 
quoted of the gathering-together of Herod, Pilate, the Romans, and 
the Jews, against “ God’s holy servant Jesus” (verse 27). 


Text.— The συνήχθησαν, “assembled,” of Sept. and Acts, is rendering of 
Y4})) from 7} (as in Num. x. 3), instead of our text-word 1701). 


ACTS vii. 


The speech of Stephen in this chapter is a string of quotations 
(ail from the Pentateuch, except the four last), which may conve- 
niently be taken together, most of them requiring little remark. 


108 QUOTATIONS IN THE NEW TESTAMENT. 


Verse 3. ‘The God of glory appeared to our father 
Abraham when he was in Mesopotamia, before he set- 
tled in Charran, and said to him, Go forth from thy 
land and thy kindred, and come into the land which 
I shall show thee.” 


From Gen. xii. 1, after the Septuagint, with omission of one clause. 
The statement that the command came to Abraham in Mesopotamia 
is not in accordance with the Hebrew, which rather represents him 
as setting out, in obedience thereto, from Haran (Gen. xii. 5). 
Stephen seems to follow a traditional interpretation of his day, which 
desired to represent Abraham’s movements as controlled from the 
beginning by divine guidance. The rendering of the English Author- 
ized Version in Gen. xii. 1, — “the Lord had said,” instead of “the 
Lord said,” —is incorrect, and is apparently based on Stephen’s 
statement. 


Verse 5. ‘He promised to give it to him for a 
possession, and to his seed after him.” 


From Gen. xii. 7, xiii. 15, xv. 18. 


Verses 6, 7. “And God spake thus, that his seed 
should sojourn in a foreign land, and they should bring 
them into bondage and ill-treat them four hundred 
years ; and the nation to whom they shall be in bond- 
age will I judge, said God, and after that they shall 
come forth and worship me in this place.” 


From Gen. xv. 13, 14, after the Septuagint, with a few changes. 
The words, “and worship me in this place,” are apparently added 
from Exod. iii. 12, where it is said to Moses that Israel should serve 
God “on this mountain” (Horeb), but are here, in that case, inac- 
curately applied, as Abraham was not in Horeb, so far as appears, 
when he received this promise. Stephen combines the Old-Testa- 
ment material freely. 


ACTS. 109 


Verse 9. “The patriarchs, moved with envy [Gen. 
xxxvii. 11] against Joseph, sold [verse 28] him into 


Egypt.” 


The expressions “envy” and “sold” are the same as in the 


Septuagint. 


Verse το. “And God was with him. . . and gave 
him favor and wisdom before Pharaoh ... and he 
made him governor over Egypt and all his house.” 


From Gen. xxxix. 3, xli. 41, 40. 


Verse 11. “There came a famine on all Egypt and 
Canaan.” 


Freely from Gen. xli. 54. 


Verse 12. “ Jacob, having heard that there was corn 
in Egypt.” 


From Gen. xlii. 1, 2. 


Verse 13. ‘‘ Joseph was made known to his breth- 
ren [Gen. xlv. 1, Sept.], and Joseph's race was revealed 
to Pharaoh” (Gen. xlv. 16); 

Verse 14. “Joseph called Jacob and his kindred, 
seventy-five souls.” 


The Hebrew, Gen. xlvi. 27, Deut. x. 22, has “seventy;” the 
number in Acts is taken from the Septuagint of Genesis, which 
reckons nine sons of Joseph in Egypt, and, by adding these to the 
sixty-six that Jacob brought (verse 26), makes seventy-five. In 
Deuteronomy, however, the Vatican Septuagint has “seventy,” but 
the Alexandrian Septuagint (probably after Acts) “seventy-five.” 


110 QUOTATIONS IN THE NEW TESTAMENT. 


Verses 15, 16. “Jacob . . . died, he and our fath- 
ers, and were carried over to Sychem, and laid in the 
tomb that Abraham bought for a price of silver from 
the sons of Emmor in Sychem.” 


There is here a confusion between the two passages, Gen. ]. 13 
(where it is said that Jacob’s sons buried him in the cave of Mach- 
pelah, which Abraham bought for a burying-place from Ephron the 
Hittite), and Josh. xxiv. 32 (where it is related that the bones of 
Joseph were buried in the ground which Jacob bought from the sons 
of Hamor). Whether this confusion belonged to the original speech, 
or was introduced by the author of Acts, or by a copyist, can hardly 
be determined. 


Verses 17-19. “The people grew and multiplied 
till there arose another king, who knew not 
Joseph. He dealt artfully with our race and treated 
our fathers badly, that their children . . . might not 
be preserved alive.” 


From Exod. i. 7, 8, 10, 11, 17, after the Septuagint. 


Verses 20, 21. “ Moses was fair,” etc. 


From Exod. ii. 2, 5-10, after the Septuagint. 


Verse 22. ‘‘Moses was learned in all the wisdom 
of the Egyptians, and was mighty in his words and 
deeds.” 


This, which is not stated in the Old Testament, was part of the 
traditional teaching of the day. See Josephus, Ant. ii. 9, 10. 


Verses 23-29, 35. 


Moses’ interference in his brethren’s behalf, and his flight to Mid- 
ian. From Exod. ii. 11-15, after the Septuagint, except that the 


ACTS. 111 


expression : “Sirs, you are brethren, why do you wrong each other?” 
is a free expansion of the original. 
Verse 30. 


The flaming bush. From Exod. iii. 2, after the Septuagint. In- 
stead of “the angel of the Lord,” who in Exodus speaks as Yahwe, 
Acts has simply “an angel,” who is distinguished from God, in 
accordance with the later, more careful angelology ; for the ‘‘ Horeb”’ 
of Exodus, stands in Acts the equivalent and more familiar “ Sinai.” 


Verses 31, 33, 34. 


Condensed from Exod. iii. 3-5, 7-10, the scene at the burning 
bush, the order being slightly changed ; verse 32 is from verse 6, and 
verse 33 from verse 5, of Exodus. After the Septuagint. 


Verse 32. “Τ am the God of thy fathers,” etc. 


From Exod. iii. 6. See on Matt. xxii. 32. 


Verse 37. “A prophet will God raise up to you,” 
etc. 


From Deut. xviii. 15. See on Acts iil. 22. 


Verse 40. “Saying to Aaron, Make us gods who 
shall go before us, for, as for this Moses who led us 
up from the land of Egypt, we know not what has 
become of him.” 


From Exod. xxxii. τ and 23, after the Septuagint. 


Verse 44; Heb, viii. 5. 


From Exod. xxv. 40 and xxvi. 30. Hebrews gives the full quota- 
tion: “See that thou make all things according to the pattern that 
was shown thee in the mountain ;” following, with the insertion of 


112 QUOTATIONS IN THE NEW TESTAMENT. 


“all things,” and one slight change in a verb-form, the text of the 
Septuagint, which agrees almost exactly with the Hebrew. Acts, 
more freely: “that he should make it according to the pattern that 


he had seen.” 


Verses 46, 47. “David ... asked that he might 
find a habitation for the God of Jacob. But Solomon 
built him a house.” 


The reference is to 1 Kings viii. 17 (from 2 Sam. vii. 2, 3), and 
viii. 18-20 (2 Sam. vil. 13). 


Two other quotations in this chapter, not mere citations of histor- 
ical facts, must be treated separately. 


ACTS vii. 42, 43: AMOS v. 25-27. 


The Hebrew text of verse 26 is doubtful and obscure, and only 
an approximate translation is here offered. 


FTeb. “Did ye bring me sacrifices and offering in 
the wilderness forty years, O house of Israel? Nay, 
ye bore Sakkut your king, and Kewan your idol, the 
star of your gods, which ye made for yourselves [07 
ye bore the tabernacle of your king, and the pedestal 
of your idol, εἴς.}]7. And I will carry you into captiv- 
ity beyond Damascus.” 

Sept. ‘Did ye bring me sacrifices and offerings in 
the wilderness forty years, O house of Israel? And 
ye bore the tabernacle of Moloch, and the star of your 
god Raiphan, their figures which ye made for your- 
selves. And I will carry you away beyond Damascus.” 

Acts. “Did ye bring me sacrifices and offerings 
forty years in the wilderness, O house of Israel? And 


ACTS, 113 


ye bore the tabernacle of Moloch, and the star of the 
god Rompha, the figures which ye made to worship 
them. And I will carry you away beyond Babylon.” 


Amos v. 25-27: 1.2 TW OYRIX ἼΞῚ93 ‘o-onwin AMI ONIN 
sex ὈΡΤῸΝ 32 oP Do¥ pd Mx) DIZ72D MDD NY ONRwW : NTL" 
ee spot) mxyme pane nam : 2} ὈΠῸΝ 
Sept.: Μὴ odiyia καὶ θυσίας προσηνέγκατέ μοι, οἶκος ᾿Ισραήλ, τεσσαρώκοντα ἔτη ἐν 
τῇ ἐρήμῳ; καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Modoy, καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν 'Ῥαιφάν, 
τοὺς τύπους αὐτῶν οὖς ἐποιήσατε ἑαυτοῖς" καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Δαμασκοῦ. 
Acts: Μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἔτη τεσσεράκοντα ἐν τῇ ἐρήμῳ, οἷκος 
᾿Ισραῆλ; καὶ ἀνελώβετε τὴν σκηνὴν τοῦ Μολύχ, καὶ τὸ ἄστρον τοῦ θεοῦ ἹΡομφώ, τοὺς 


τύπους οὖς ἐποιῆσατε προσκυνεῖν αὐτοῖς" καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος. 


The translation of verses 25 and 27 of Amos is plain. In verse 26, 
the connection favors the past tense “bore,’’ but some render “ye 
shall bear,” that is, in the foreign land to which you are to be 
carried, you shall, as a punishment, fall into or continue your idol- 
atry. The renderings “Sakkut” or “Sikkut,” and “ Kewan,” are 
favored by the tone of the passage, and the latter by early Jewish 
exegesis (Aben Ezra) ; so the English Authorized Version has Chiun. 
“Sakkut” is a (probably Accadian) surname of the Babylonian deity 
Ninib or Adar, the god of war (W. A. 1., ii. 57. 40, ¢, 4), who pre- 
sided over the planet Saturn. Kawan or Kaiwan (or, Kaman or 
Kaiman, W. A. I., ii. 32. 25, ¢, f) is the Accadian-Babylonian name 
of a planet, the fifth in the list (W. A. 1 ii. 48. 52, ὦ; ὁ, and iii. 57. 
66, a), commonly taken to be Saturn, as, indeed, the Arabic name 
for Saturn is “ Kaiwan.” It is certainly an objection to this transla- 
tion, that these names of deities are not elsewhere mentioned in the 
Old Testament as worshipped by the Israelites: the “Sukkoth”’ 
(Sakkut) of 2 Kings xvii. 30 is a Babylonian deity introduced into 
the land after the fall of Samaria."| But no satisfactory translation of 
verse 26 has yet been given. In the Septuagint and Peshitto-Syriac, 
the order of words is different from that of the Hebrew. The former 
is given above ; the latter reads thus: “And ye did not bear the tab- 
ernacle of Malkom, and Kewan your image, the star which ye made 


1 See Delitzsch, Wo Lag das Paradies? p. 215; and Schrader, Die Keilinschriften 
und das Alte Testament, 2d ed., on 2 Kings xvii. 20, 


114 QUOTATIONS IN THE NEW TESTAMENT. 


a god to yourselves.” The “ Raiphan” of the Septuagint is probably 
a corruption of “ Kaiphan,” for “ Kaiwan.” 

Acts follows the Septuagint, with a few verbal changes, and the 
insertion of the words “to worship them” at the end of verse 26, to 
bring out the idolatry distinctly. The name of the deity “ Rompha” 
(from Septuagint “ Raiphan”’) is written variously in the New-Testa- 
ment manuscripts. The substitution of “ Babylon” for “ Damascus” 
is an inadvertence, or a scribal error, which arose from the recollec- 
tion of the Babylonian captivity. There is no need to call in an 
Aramaic version to account for these changes. 

The probable sense of the passage in Amos is that Israel had been 
always idolatrous, and their formal offerings counted for nothing in 
God’s sight, from the time of the wilderness till the prophet’s day ; 
and therefore God would send them into captivity. “ Beyond Damas- 
cus,” says Amos indefinitely, because the remote Assyrians were then 
(about B.C. 770) still little known, having made their first appear- 
ance on the borders of the Mediterranean coast-districts about seventy 
years before (B.C. 842, Jehu). Stephen also quotes the passage to 
show that the people worshipped “ the host of heaven” in the wilder- 
ness. 


Text.— Heb. ADD, “tabernacles,” instead of NI3D, is found in one manu- 
script of De R.; and D250, “Milcom,” instead of p235n, “your king,” in one 
of De R., and perhaps one of K.; with this agrees the Sept. reading, “ taberna- 
cle of Moloch.” Symmachus, Aquila, and Vulg. also have “tabernacle.” The 
words 15D and jV3 are found only here in the O. T.; and their significations, if 
they are appellatives, are uncertain: the most probable meanings would be 
“tabernacles” or “images.” The text of verse 26 seems to be corrupt.” 


ACTS vii. 49, 50: ISA. Ixvi. 1, 2. 


Εὖ. ‘Thus says Yahwe, The heavens are my 
throne, and the earth is my footstool. What manner 
of house would ye build me? and what manner of 
place would be my rest? and all these my hand has 
made.” 


! See Schrader, in Studien und Kritiken, 1874, ii. 


ACTS. 115 


Sept. “Thus says the Lord, The heaven is my 
throne, and the earth is my footstool. What manner 
of house will ye build for me? and of what sort shall 
be the place of my rest? For all these things my 
hand has made.” 

Acts. ‘The heaven is my throne, and the earth is 
my footstool. What manner of house will ye build 
for me, says the Lord, or what shall be the place of 
my rest? Has not my hand made all these things?” 


Jsa. xvi. 1,2: “IN WR MI AS 27 OT PIS Nod ODA 
ΠΡ ot, ΤῊΝ 3 ΠΝ scam Op? AN 

Sept.: 'O οὐρανός μου θρόνος, καὶ ἡ γῆ ὑποπόδιον τῶν ποδῶν μου" ποῖον οἶκον 
οἰκοδομῆσετέ μοι; καὶ ποῖος τόπος τῆς καταπαύσεώς μου; πάντα γὰρ ταῦτα ἐποίησεν 


Ld ‘ 
ἢ χεὶρ μου. 
Acts: Ὃ οὐρανός μοι θρόνος, καὶ ἣ γῆ ὑποπόδιον τῶν ποδῶν μου" ποῖον οἶκον 


" 


οἰκοδομῆσετέ μοι, λέγει κύριος, ἢ τίς τύπος τῆς καταπαΐσεώς μου; οὐχὶ ἡ χείρ μου 
ἐποίησεν ταῦτα πάντα; 


The variations of the Septuagint and Acts from the Hebrew are 
unimportant. The transposition of the “says the Lord,” and the in- 
terrogative form of the last sentence in Acts, are for rhetorical effect, 
or perhaps the result of quoting from memory. Stephen uses the 
words, like Isaiah, to express the fact that the Most High does not 
dwell in houses made with hands. 


ACTS viii. 32, 33: ISA. liii. 7, 8. 


Feb. “ [He was oppressed, yet he humbled himself, 
and opened not his mouth], like the sheep which is 
led to slaughter, and like an ewe which before her 
shearers is dumb 
violence and by judgment he was taken away, and as 
for his generation, who considered that he was cut off 
from the land of the living?” 


and opened not his mouth. By 


116 QUOTATIONS IN THE NEW TESTAMENT. 


Sept. ‘ He was led as a sheep to slaughter, and as a 
lamb before the shearer | A/ex., his shearer] is dumb, 
so he opens not his mouth. In his humiliation his 
judgment was taken away; his generation who shall 
declare? for his life is taken from the earth.” 


Acts is identical with the Septuagint, except that it has “ his shear- 
er” (and so the Alexandrian Septuagint). 


Zsa. Viti. 7,8: 242 MAD? NOY TDdN? TMA 29 Oma: Say naw) ΠΕ 

:DMN PID WI 9. ΠῚ Ἢ HWA-AN! Mp? wavEDA Iy}p 

Sept.: ‘Qe πρόβατον ἐπὶ σφαγὴν ἤχθη. Kai ὡς ἀμνὸς ἐναντίον τοῦ κείροντος ἄφωνος, 

οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. ἐν τῇ ταπεινώσει ἡ κρίσις αὐτοῦ ἤρθη" τὴν γενεὰν 
αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. 

Acts: Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἁμνὸς ἐναντίον τοῦ κεΐροντος αὑτὸν 

ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ" ἐν τῇ ταπεινώσει ἡ κρίσις αὐτοῦ ἤρθη" τὴν 


᾿γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. 


The rendering of the Septuagint and the English Authorized Ver- 
sion, “ he was led as a sheep to slaughter,” is possible, but does not 
suit the parallelism and the conclusion of the sentence so well as the 
one above given; “lamb” is incorrect; the Hebrew now reads 
“shearers,” but the omission of one letter would make the singular, 
and so the Septuagint seems to have read; “‘so” is inserted to bring 
the last clause of verse 7 into connection with the incorrectly trans- 
lated preceding part. Verse 8 is mistranslated throughout in the 
Septuagint. Yet the general sense of the passage is conveyed by this 
version, which has given hardly a sentence with precision. The in- 
terpretation of the “servant of Yahwe” (to whom our passage refers) 
has already been considered. Here (verse 35), as elsewhere in the 
New Testament, he is regarded as identical with the Messiah. More 
accurately stated, the conception of the prophet is realized in Jesus. 


Text.— Heb. 3 is preposition, not conjunction; we must therefore render: 
“like [or, as] the sheep, which,” etc., and “like an ewe which;” in the second 
x, the ) is omitted in two manuscripts of K. and one of De R., which makes 
the sentence smoother, though the present reading is not objectionable. In 
verse 8, the preposition [72 introduces the instrument of the “taking off” of. the 
servant, “by [or, through] violence and judgment,” = “by violent judgment,” 


πιὸ 


ACTS. 117 


a reference to the unjust procedures instituted against the exiles; “ generation” 
means the body of contemporaries, — not, as Sept. seems to take it, genealogy: 
the sense is: Who among the contemporaries of the captive Israelites paid any 
attention to the fact that they were slain, and slain for the sins of their breth- 
ren? 


ACTS xiii. 


Paul’s speeches in the synagogue at Antioch in Pisidia, like Ste- 
phen’s, contain many quotations, which we may examine together. 


Verses 17-21. 


God led Israel out of Egypt with a high arm (Deut. vii. 19, Sep- 
tuagint) . . . and suffered their manners in the wilderness (Deut. 
i. 31, Septuagint) . . . having destroyed seven nations in the land 
of Canaan (Deut. vii. 1). The number four hundred and fifty, 
notwithstanding the change of text in recent editions (Tischendorf, 
and Westcott and Hort: “ He gave them their land for an inheritance 
for about four hundred and fifty years, and after this he gave them 
judges till Samuel the prophet’), must be understood to refer to the 
period between Joshua and Saul: the wandering is reckoned at forty 
years, the period of the Judges at four hundred and fifty, and the 
reign οἵ Saul at forty. The number four hundred and fifty (wherein 
Acts agrees with Josephus) is got by adding up the figures in Judges 
and First Samuel, and is inconsistent with the reckoning of 1 Kings 
vi. 1, according to which the period from the Exodus to the fourth 
year of Solomon was four hundred and eighty years: the chronology 
here is very uncertain. The length of Saul’s reign is not given in the 
Old Testament. In 1 Sam. xiii. 1, the present text declares that he 
reigned two years (see the Hebrew) ; but the text is evidently corrupt. 
The number forty (verse 21) is a round number, perhaps suggested 
by the lengths of the reigns of David and Solomon. 


Verse 22. “1 have found David the son of Jesse, a 
man after my heart [Ps. Ixxxix. 21 (20); 1 Sam. xiil. 
14], who shall do all my will.” 


The last clause is a summary of 2 Sam. vii. and Ps. Ixxxix. 19-37 
(18-36). 


118 QUOTATIONS IN THE NEW TESTAMENT. 


7, - 
Verse 25. 


The words of John here quoted agree more nearly with John i. 27 
than with the corresponding passages in Matthew, Mark, and Luke. 


Verse 33. ‘‘ Thou art my son; this day have I be- 
gotten thee.” 


From Ps. ii. 7, after the Septuagint ; the same quotation is found 
in Heb. i. 5 andy. 5. In the psalm, the king of Judah, whose tri- 
umphs over his enemies are celebrated, is called the “son of Yahwe,” 
his sonship naturally beginning with the day of his establishment as 
king. In accordance with the Messianic interpretation, the passage 
is used in Acts as a prediction of Jesus, and particularly of his resur- 
rection, which, as a most striking display of the divine power and 
favor, and an elevation to a position of everlasting dignity, is regarded 
as God’s testimony to the sonship of Jesus. In Hebrews, also, the 
psalm-verse is quoted as a direct prediction of the Messiah, to show 
his superiority over angels (i. 5), and the honor God had accorded 
him (v. 1). 


J 
Verse 34. 


As further proof from the Old Testament that the Messiah was 
to be raised from the dead, Paul cites from Isa. lv. 3, which he in- 
terprets by Ps. xvi. 10. Isaiah (Hebrew) reads: “1 will make an 
everlasting covenant with you, the sure mercies of David ;” that is, 
I promise you (Israel) an everlasting kingdom or national life, as 1 
promised David (2 Sam. vii. 16). Acts renders (after the Septua- 
gint) : I will give you “the sure [o7, faithful] holy things of David,” 
and explains this of the promise to David (which was, however, says 
Paul, not to David, but to the Messiah): “thou wilt not give thy 
holy one to see destruction” (Ps. xvi. 10; see on Acts il. 25-28), 
and so of the resurrection of Jesus. The words rendered “ mercies” 
and “holy” are the same in Isaiah and the psalm. Such a combina- 
tion is not warranted by an accurate interpretation of the prophet 
and the psalm: it is true, however, that all God’s spiritual dealings 
with Israel, as nation and as individuals, were crowned and completed 
in Jesus. 


ACTS. 119 


Zea. ἵν. 3: DYONID WI ON ody m3 024 ANN 
Sept., Acts: Διαθῆσομαι [Acts, δώσω] τὰ bora Δαυὶδ | Acts, Δαυεὶδ] τὰ πιστά. 
Ps. xvi. 10, Sept., Acts: Οὐδὲ | Acts, οὐ] δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. 


Verse 41. 
From Hab. i. 5. 


fleb. “ Behold among the nations, and regard, and 
be exceedingly astonished, for I work a work in your 
days which ye shall not believe when it is told.” 

Sept. ‘‘ Behold, ye despisers, and regard, and won- 
der exceedingly, and perish, for I work a work in your 
days which ye shall not believe, if one tell it.” 


Acts is identical with the Septuagint, except that it omits “and 
regard,” and “ exceedingly,” and inserts “a work” after “days,” and 
“το you” at the end of the sentence. 


Hab. i. 5: 89 DID 2,5 Opd-32 amPA MAN) w'sM) ὈΣ23 ww 
:VDN'D POND 
Sept.: Ἴδετε of καταφρονηταΐ, καὶ ἐπιβλέψατε, καὶ θαυμάσατε θαυμάσια καὶ ἀφα- 
νίσθητε" διότι ἔργον ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν 6 ob μὴ πιστεύσητε ἐάν τις 
ἐκδιηγῆται. 
Acts; Ἴδετε, οἱ καταφρονηταῖ, καὶ θαυμάσατε καὶ ἀφανίσθητε, ὅτι ἔργον ἐργάζομαι 
ἐγὼ ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ὅ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν. 


The prophet’s warning, addressed to the unrighteous Israelites of 
his day, is adopted and applied by Paul to the Jews of Antioch. 
Habakkuk’s “ work ” was the invasion of the Chaldeans: Paul’s is not 
named, but doubtless involved some similar national calamity. 

The rendering “despisers,” instead of “among the nations,” 
comes from a misreading of the Hebrew; the “perish” seems to be 
a duplet, or double rendering, a transiation of the same word that is 
rendered in the Septuagint “exceedingly ; the addition of “work” 
and “to you,” in Acts, is for emphasis and clearness ; and the “and 
regard ” and “exceedingly ” are omitted as unnecessary. 


Verse 47. “1 have set thee as a light to the nations, 
to be salvation unto the end of the earth.” 


120 QUOTATIONS IN THE NEW TESTAMENT. 


Zsa. xix. 6: PIST APY saya nid ov2 iD PAD 

Sept.: ᾿Ιδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ eivai σε εἰς σωτηρίαν 
ἕως ἐσχάτου τῆς γὴς ς 

Acts: Τεθεικῷ oe εἰς φὼς ἐθνῶν τοῦ eivai σε εἰς σωτηρίαν Ewe ἐσχάτου τὴς γῆς. 


From Isa. xlix. 6, after the Aramaic version, or a text of the Sep- 
tuagint slightly different from ours. The Hebrew is the same, except 
that it reads: “to be my salvation,” or, “that my salvation may be,” 
and throws the act into the future, “I will set”? (though between this 
and “I have set” there is here no material difference). The Vati- 
can Septuagint reads: “TI have set thee as a covenant of the genera- 
tion [er, race], as a light of the nations, to be salvation unto the end 
of the earth.” The insertion, “as a covenant of the generation,” is 
from Isa, xlix. 8, xlii. 6, by some scribal error. The translators wrote 
“salvation,” instead of our Hebrew “my salvation,” because the 
“my ’’ seemed unnecessary, or because their Hebrew text did ποῖ: 
contain it. Acts omits the inserted clause of the Septuagint, perhaps 
after the oral Aramaic version, and has a different, though synony- 
mous, verb for “set” (τέθεικα for δέδωκα). The Alexandrian Septua- 
gint has probably been conformed to the New-Testament text. In 
the prophet, the “servant of Yahwe,” the righteous Israel, is commis- 
sioned to teach foreign nations correct religious ideas; and in Acts 
the usual Messianic interpretation of the words is given, the apostle 
deriving his commission to preach from that of the servant of the 
Lord. 


ACTS xiv. 15, xvii. 24: Exon. xx. II. 


fleb. “ [God] made the heaven and the earth, the 
sea, and all that in them is.” 


So Acts xiv., after the Septuagint ; freely in xvii.: “made the cos- 
mos, and all things in it.” 


ACTS xv. 16, 17: AMOS ix. 11, 12. 


ffeb. “In that day I will set up the fallen hut of 
David, and close up their breaches, and set up his 


ACTS, 121 


ruins, and build it as in the days of old; that they 
may possess the remainder of Edom, and all the 
nations who are called by my name, says Yahwe, who 
does this.” 

Sept. “In that day I will set up again the fallen tent 
[or, hut] of David, and rebuild its fallen places, and 
set up again its ruins, and rebuild it as were the days 
of old; that the remainder of men may seek [ Alex. 
Sept., may seek the Lord], and all the nations who are 
called by my name, says the Lord, who does these 
things.” 

Acts. “ After this I will return and rebuild the fallen 
tent [ov, hut] of David, and rebuild its ruins, and 
restore it, that the remainder of men may seek the 
Lord, and all the nations who are called by my name, 
says the Lord who does these things, which are known 
from of old” (ov, who makes these things known from 


of old). 


Amos ix. 11, 12: [IV¥YIO-NY VAI NaIN ὙΥῚ N20-nY OPS ww ΟΥ̓ 
DYIN-93) DYN ΠΡ την Ww wr? : Ὁ» ‘pd ΠῚ Π233 ops roo ym 
SANT MY MmMA-oN) OI! cow NIPI-AWN 

Sept.: Ἔν τῇ ἡμέρᾳ ἐκείνῃ ἀναστῆσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν, καὶ ἀνοι- 
κοδομήσω τὰ πεπτωκότα αὐτῆς, καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω, καὶ ἀνοικοδομήσω 
αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος, ὅπως ἐκζητῆσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων, καὶ 
πάντα τὰ ἔθνη ἐφ᾽ οὗς ἐπικέκληται τὸ ὄνομά μου ἐπ’ αὐτούς, λέγει κύριος ὁ ποιῶν ταῦτα, 
Acts: Μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν 
καὶ τὰ κατεστραμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτῆν, ὅπως ἂν ἐκζητήσωσιν οἱ 
κιτάλοιποι τῶν ἀνθρώπων τὸν κύριον, καὶ πάντα τὰ ἔθνη ἐφ᾽ οὺς ἐπικέκληται τὸ ὄνομά 


μου" ἐπ’ αὐτούς, λέγει κύριος ὁ ποιῶν ταῦτα γνωστὰ an’ αἰῶνος. 


In verse 11, the Septuagint (followed by Acts) has introduced 
“again” into all the verbs, —a correct interpretation, though not 
expressed in the Hebrew; the first “rebuild” is a fair equivalent of 
“close up, wall up ;” “fallen places”’ is free rendering for “ breaches, 
gaps.” In verse 12, the translation “men,’’ instead of “ Edom,” 
comes from a wrong vowel-pointing of the Hebrew (the consonants 


122 QUOTATIONS IN THE NEW TESTAMENT. 


remaining unchanged) ; “seek,” for “possess,” is obtained by the 
change of one consonant of the Hebrew, and “the Lord” is added 
in Acts and the Alexandrian Septuagint as the natural complement 
of the thought; “these,” instead of “this,” is found in one Hebrew 
manuscript. Acts follows the Septuagint, with some changes: “ after 
this”’ is substituted for “in that day,” to express the contrast between 
the time of judgment just described by the prophet (ix. 8-10), and 
the time of blessing now announced ; and for the same purpose the 
ΚΤ will return” is introduced, to which there is nothing correspond- 
ing in the Hebrew or the Septuagint. Verse 11 is condensed from 
the Septuagint. The conclusion of verse 12: “who does [or, 
makes] these things known from of old,” is peculiar to Acts, and its 
origin is not clear: it seems most probable that the expression “ of 
old”? was somehow transferred from verse 11 to this place in the 
manuscript of the author or of a scribe, and was then, as being 
obscure, filled out by a later copyist into its present shape, as in some 
manuscripts it was still further expanded into: “ known to God is his 
work from of old” (or, from the beginning). The deviations of the 
New-Testament text from the Septuagint may thus be explained from 
the freedom which James (or his reporter) would use in quoting ; 
and there is no need of referring to an Aramaic version, though, for 
the rest, a citation from such a version would be natural in the mouth 
of the apostle who represented the Jewish Old-Testament side of 
Christianity. 

The prophetic passage (written during the gloomy times of the 
eighth century B.C., or possibly later) describes the re-establishment 
of the kingdom of Judah in its ancient glory: its territory is to be 
enlarged, it is to conquer the whole of its old enemy Edom (compare 
2 Kings viii. 20-22), and all the surrounding nations (Moabites, 
Philistines, and others), who are “called by the name of Yahwe,” 
that is, are already marked out by Yahwe as destined to become his 
subjects. This prediction, which relates immediately, merely to the 
restoration of the political fortunes of Judah (and in this sense was 
never fulfilled), doubtless involved in the prophetic feeling the estab- 
lishment among the nations of the true worship of the one true God, 
and so found its realization in the spread of Christianity over the 
world. In-Acts, James, who cites it as warrant for receiving Gentiles 
into the church, regards the old Israel as representing God’s people 


ACTS, 123 


or church, and the prophetic word as a direct prediction of the times 
of Christianity. ‘The rendering of the Septuagint, notwithstanding 
the mistranslations which remove the local allusions, preserves the 
general sense of the passage; though the expression, “that the 
remainder of men may seek the Lord,” which probably suggested 
the citation here, gives a spiritual conception, only faintly implied 
in the original. 


Text.— Heb. in verse 12, one manuscript of De R., has 1.8, “these,” 
instead of i, “this;” and so Sept., Pesh.-Syr., and Vulg. The Sept. ἐκζητῆ- 
owow is from WT, instead of WI"; and ἀνθρώπων is DIN, instead of ON, 
In Acts the transposition of τοῦ αἰῶνος may have produced, at the end of verse 
12, λέγει κύριος ποιῶν ταῦτα τοῦ αἰῶνος, of which a natural interpretation would 
be: ταῦτα γνωστὰ an’ αἰῶνος. 


ACTS xvii. 
Verse 28. “ For we are also his offspring.” 


Acts: Τοῦ γὰρ καὶ γένος ἐσμέν. So Aratus, according to some manuscripts; 
YT ᾿μέ = ck > it} > cs ἐκ Ἡ 
᾽ . . 
but the greater number read εἰμέν, and so Bekker’s edition. Cleanthes: ἐκ σοῦ 
γὰρ γένος ἐσμεν, “from thee are we as to race” (07, origin). 


From verse 5 of the Phznomena, or Description of the Starry 
Heavens, of the famous poet-physician Aratus, a native of Paul’s 
province, Cilicia, who spent the greater part of his life at the court of 
Macedonia, in the early part of the third century B.C. The poem 
opens with an invocation to Zeus, “the father and benefactor, whom 
men propitiate first and last, whose aid we all need in all things ;” the 
apostle transfers the declaration, “we are his offspring,” from Zeus 
to the one God. Nearly the same words are found in verse 4 of the 
Hymn to Zeus by Cleanthes (about B.C. 320-240), born at Assos in 
Mysia, and the successor of Zeno as head of the Stoic school: 
“ Hail, Zeus, most glorious of the immortals! it is right that mortals 
should praise thee, for from thee we come.” 


Verse 31. “ He will judge the world in righteous- 
ness.” 


From Ps. xcvi. 13, or xcviii. 9, after the Septuagint (xcv. and 
xcvii.), with one slight verbal change (μέλλει κρίνειν for κρινεῖ). 


194 QUOTATIONS IN THE NEW TESTAMENT. 
ACTS xxiii. §: EXob. xxii. 27. 


“εὐ. “ Thou shalt not curse a prince [or, chief man] 
of thy people.” 

Sept. (verse 28). ‘Thou shalt not speak evil of the 
rulers [ A/ex., a ruler] of thy people.” 


Acts agrees with the Septuagint, with the singular “ruler,” instead 
of the plural. 


Exod. xxii. 27: WO XD Joya ww 
Sept.: "Apxovtac τοῦ λαοῦ cov οὐ κακῶς ἐρεῖς. 
Acts: Ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς. 


A simple citation of a law. The euphemistic and more general 
expression of the Septuagint includes the stronger term of the 
Hebrew. The citation is perhaps in general from the Septuagint, 
with the singular “ruler” introduced from the oral Aramaic version 
from memory. ‘The Alexandrian Septuagint, as usual, agrees with 
the New Testament. 


ACTS xxvi. 


Verse 18. 


Paul’s description of his mission to men, “to open their eyes,” 
seems to be taken from Isa. xlii. 7 (Septuagint), where it refers to the 
“servant of Yahwe;” and the expression, “to turn them [a7, that 
they may turn] from darkness to light,” is perhaps suggested by the 
same chapter (as, verse 6). Paul here speaks as the messenger of 
Jesus, empowered to carry out his purpose. 


Verses 22, 23. 


“The prophets and Moses,” as in Luke xvi. 29, 31, means the 
Old Testament; and Paul’s reference is to all the passages of the 
Hebrew Scriptures regarded by him as Messianic, particularly such as 
166. 1ΠῚ ὙΠ ΡΕ; ἘΝ]... CRs. 15a. Xlii,, xlix;,, ly. 


ROMANS. 125 


ROMANS. 
ΠΟ 77) GAL il. If; HEB. x: 37; 39: HAB; 11,.2, 4. 


“οὐ. “ For the vision yet [looks] to the appointed 
time, but it hastens to the end, and it will not lie — if 
it tarry, wait for it, for it shall surely come, it shall not 
linger. Behold, puffed up within him is his soul, it is 
not upright; but the just shall live by his constancy.” 

Sept. ‘For the vision yet [looks] to an appointed 
time, and will come forth at last and not in vain — if 
he tarry, wait for him, for he will surely come, and will 
not linger. If he shrink back, my soul has no pleas- 
ure in him; but the just shall live by my faith” (A/ex., 
my just one shall live by faith). 

flebrews. “For, yet a very little while, he who is 
coming shall come and shall not linger, but the just 
| ov, my just one] shall live by faith; and if he shrink 
back, my soul has no pleasure in him.” 

Rom., Gal. “The just shall live by faith.” 

Hub. ii. 3, 42 PIS) V2 TW ΤΙ 7 ΤΌΘ» mT so RY NID NI-D 

TM 1N}K3 

Sept.: Ὅτι ἐρχόμενος ἥξει καὶ ob μὴ χρονίσῃ. ἐὰν ὑποστείληται, οὐκ εὐδοκεὶ ἢ 


ψυχῆ μου ἐν αὐτῷ" ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται. 


x w e a , ΄ ft» er ’ » i ’ ΤᾺ 
flebrews: "Ett γὰρ μικρὸν ὅσον ὅσον, ὁ ἐρχόμενος ἥξει καὶ οὐ χρονίσει. O OE 


δίκαιός [μου] ἐκ πίστεως ζήσεται, καὶ ἐὰν ὑποστεΐληται, οὐκ εὐδυκεῖ ἡ ψυχῆ μου ἐν αὑτῷ, 


In verse 4, two Hebrew manuscripts have, by transposition of 
letters, “faints his soul,” instead of “is puffed up,” probably a scribal 


190 QUOTATIONS IN THE NEW TESTAMENT, 


error, followed by the Septuagint ; “my soul” occurs in one manu- 
script, and “in my constancy” (e7, trust) perhaps in one. The 
present Hebrew text is vouched for by the mass of authorities, and 
by the connection. The Septuagint has misread several Hebrew 
words, and misconceived the sense of half the passage: “come 
forth,” instead of “hasten,” is due probably to a change of one 
Hebrew letter; instead of ‘at last,”” we might render the Greek “to 
the end,” as in the Hebrew; “in vain” is a euphemism for “lie ;” 
the rendering “he” (in “if he tarry,” etc.), instead of “it,” is due 
to a misunderstanding of the connection ; “shrink back” is the ren- 
dering of a different Hebrew word from that in our text ; “ my soul,” 
for “his soul,” is also a different, and improbable, Hebrew reading ; 
“has pleasure ” is probably an incorrect translation of our text-word, 
which means “is upright ;”’ “ my faith,” for “his faith,” is due to an 
easy change in the Hebrew; the reading of the Alexandrian Septua- 
gint, “ my just one,” is entirely unsupported. In Hebrews, the open- 
ing clause, “yet a very little while,” is a condensation of the first part 
of verse 11 in the Hebrew; “he who is coming” is the assumption 
as subject of the sentence of the Septuagint word which conveys the 
idea “surely” (translation of a Hebrew emphatic form) ; the rest as 
the Septuagint, with the inversion of the two last clauses, for the 
purposes of the argument. 

The prophet is predicting the overthrow of the Chaldeans (about 
B. C. 606), whose invasion he has announced in the preceding chap- 
ter. He goes up to his watch-tower, and is commanded to write his 
vision plainly that the people may be consoled by it: the fulfilment, 
he is told, will surely come, though it may be delayed; the invading 
enemy shall be destroyed, the earth shall be filled with the knowledge 
of the glory of Yahwe (verse 14), shall fully see his glory manifested 
in the destruction of the Chaldeans. His description of the in- 
vaders begins with verse 4, in which it is said of them that they are 
puffed up, haughty of soul, and not upright; and this indictment is 
illustrated and expanded in the rest of the chapter. But in verse 4 
it is added, in contrast with this haughty wickedness, on which shall 
come destruction, that the just, who holds firmly to Yahwe, shall 
escape destruction, and live by his constancy; or, the meaning is, 
that, in spite of the wicked arrogance of the enemy, the just shall 
be preserved alive. The Hebrew word here rendered “constancy” 


ROMANS, 127 


᾽ 


means “firmness, steadfastness,” of the body, as in Exod. xvii. 12 
(Moses’ hands, upheld by Aaron and Hur, were “steady”’), or of 
the moral nature of God (Deut. xxxii. 4: “a God of faithfulness 
and without perverseness, just and upright is he”), and of man 
(Prov. xii. 22: “lips of deceit are an abomination to Yahwe, but they 
that do faithfulness are his delight’’) ; the common signification is 
“ moral and religious fidelity and constancy,” faithfulness to all obli- 
gations, whether to God or to man. In this is certainly involved, 
according to the Old-Testament conception, trust in God in a general 
sense ; but the prominent idea is steadfast adherence to him in true- 
hearted obedience. Such a faithful, obedient man, says the prophet, 
shall be kept alive in this time of turmoil and death, 

The New-Testament quotations adopt the Septuagint rendering 
“faith,” and employ it in two senses: in Hebrews, it means trust in 
God, belief in his word of promise, and consequent security (as 
in chap. xi.), and particularly reliance on him for salvation through 
Jesus Christ (iii. 12, x. 22) ; in Romans and Galatians, it is the spe- 
cific acceptance of Christ, whereby the believer is justified apart from 
works ; and Paul cites the last clause of this passage, in Romans, to 
establish his doctrine (he introduces it with the expression: ‘‘as it is 
written”) of the opposition between the two considered as means 
of salvation. 

In the Epistle to the Hebrews, the object of the quotation is to 
enjoin on the Christians of the day patience under present afflictions, 
and confident hope in God’s promise of ultimate deliverance, — an 
idea that is found in the original passage. But, by adopting and 
modifying the Septuagint translation and exegesis, the author has 
introduced into the passage two ideas to which the prophet makes no 
allusion: while the Septuagint refers the coming to God, instead of to 
the vision (as in the Hebrew), Hebrews, by its rendering “he who 
comes,” interprets the promise of the Messiah, of whom this expres- 
sion was then apparently a common designation in respect to both 
his first appearance on earth (see Matt. xi. 3, xxiv. 42), and his final 
coming to judge the world (so the expression, “the coming of Christ,” 
2 Thess. ii. 1, and elsewhere) ; the phrase was taken from such pro- 
phetic passages as Mal. iii. 1. Here it is used in the second sense, 
of the coming to judgment, which is represented as being near (“yet 
a very little while”) ; in those days of trial (as, indeed, has been the 


198 QUOTATIONS IN THE NEW TESTAMENT. 


case ever since), disciples looked with longing eyes for the appear- 
ance of the ascended Master (1 Thess. iv. 15-17). But the just or 
righteous man, if he would receive the promise, must trust in God, 
and shall then live by his faith; and, further, must now patiently 
endure, and not shrink from the test to which God subjects him 
(verse 38) ; and the author adds his conviction (verse 39), that he 
and his brethren were not guilty of a shrinking-back that could lead 
only to destruction, but were possessors of the faith in God that 
would result in the acquisition or saving of the soul. He transposes 
the clauses of the verse, that he may conclude with this application. 
While, then, the prophet says: ‘God will soon intervene, and de- 
stroy the Chaldeans; they are insolent and unrighteous, but the 
righteous man shall be saved from destruction by his fidelity,” the 
thought of the quotation in Hebrews is: “the Christ will soon come 
to the final judgment ; the righteous man shall be saved by his faith 
in God, if he patiently endure the present afflictions.” The main 
idea, that God will save his people, is the same in both; and the 
points of view of the terms “ fidelity,” or faithful obedience to the law 
of God, and “faith,” or trust in God’s guidance and deliverance, 
though different, are closely related the one to the other. On the 
other hand, the antithesis between faith and works, which Paul finds 
in the passage, seems to be foreign to the prophet’s thought. 


Text. — Sept. ἀνατελεῖ, apparently from }'9*, instead of MNO; εἰς κενόν, free 
rendering of 373°; ὑποστείληται, perhaps from ἢ», “to faint, be overcome,” 
instead of Spy, “to be puffed up;” εὐδοκεῖ, from MW or some other form of 
δ᾽: “My soul is not right in him” (with him), takes no pleasure in him; 7 
ψυχῆ μου, 25), where the * would come easily by scribal error from the } of the 
text, and so the you after πίστεως. Some interpreters see (with less probability) 
in the prophet’s words a contrast between the haughty, wicked Israelite, and 
him who trustfully obeys God; but this difference would not affect our judgment 
of the use made of the passage by the New-Testament writers. 


Rom. ii. 24: ISA. lii. 5. 


"εὐ. ‘My name is reviled” (07, exposed to con- 
tempt). 

Sept. “On your account my name is blasphemed 
among the nations.” 


ROMANS. 129 


Rom. “ΤΠ name of God is on your account blas- 
phemed among the nations.” 


Isa. Vii. §: PRI “IW OII-ID TOM 
Sept.: At ὑμὰς διὰ παντὸς TO ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι. 
Rom.: Td γὰρ ὄνομα τοῦ θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, 


The additions of the Septuagint, “on your account” and “ among 
the nations,” are natural interpretations from the context. In Ro- 
mans, “the name of God” is substituted for “my name,” because it 
better suits the form of the apostle’s discourse. 

The prophetic passage is a promise of deliverance to Israel, now 
in exile in Babylonia. ‘Their rulers (apparently the Chzldeans), says 
the prophet, howled in their rage, and Yahwe’s name was reviled. 
It is the enemies of Israel, who, in their hatred to the people, revile 
Israel’s God as unable to save his own nation. In accordance with 
this explanation, the “on your account”’ of the Septuagint means, 
“by reason of their contempt and hatred towards you.” Paul, speak- 
ing to the unworthy Jews of his time, uses the passage as meaning: 
“by reason of your wrong-doing, the name of God is blasphemed 


? 


among the Gentiles ;” the formula “as it is written” not, however, 


here necessarily indicating that he regards the prophetic word as a 
prediction of this state of things, but perhaps only that he adopts it 
as appropriate. 


RoM. iii. 
A series of connected quotations. 


Verse 4. 
From Ps. li. 6 (4). 


Heb. “That thou mayest be justified when thou 
speakest, be pure when thou judgest.” 

Sept., Rom. ‘ Mayest be justified in thy words, and 
mayest overcome when thou art judged.” 

Poi. WHA AN TA PAH 1.5} 


Sept.: Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις cov, Kal νικῆσῃς ἐν τῷ κρίνεσθαί oe. 
Rom.: Ὅπως ἄν δικαιωθῇς ἐν τοῖς λόγοις σου καὶ νικᾷ σῃς ἐν τῷ κρίνεσθαί σε. 


130 QUOTATIONS IN THE NEW TESTAMENT. 


The psalmist confesses his sin against God, that thus it may be 
evident that God in his judgment of this sin is just and pure. The 
Septuagint gives an inexact rendering: “ overcome ”’ is paraphrase of 
“be pure,” since in a trial at law the victor is held to be pure and 
innocent ; “when thou art judged,” taking the Hebrew infinitive as 
passive in sense, represents God as the judged instead of the judge, 
that is, men will call in question the rightness of his dealings (it 
seems less natural to take the Greek infinitive as middle, in which 
case we should render: “ when thou comest into judgment”). The 
general sense remains the same in the Septuagint as in the Hebrew; 
and Paul adduces the passage to prove, against doubts which might 
be raised, that God is true, whatever man’s unfaithfulness (verse 3). 
The expression, “every man a liar,” is-perhaps taken from Ps. 
ΟΧΝ]. 11. 

The remaining quotations are intended to show that all men are 
sinners. 


Verse 10. “ There is none righteous, no, not one.” 


Condensed from Eccles. vii. 20: “There is not a righteous man on 


earth, who does good and sins not ;”’ and Ps. xiv. 3: “no, not one.” 


Verses 11, 12. 


Ps. xiv. 2, 3 (lili. 3, 4), after the Septuagint, with a slight change 
of the form of expression, namely, “there is none that understands, 

. that seeks,’ instead of: “the Lord looked . . . to see if there 
was any that did understand, . . . did seek;” the Septuagint “un- 
profitable ” is a euphemism for the Hebrew “ filthy, corrupt.” 


Ps. xiv. 2,3: N82 ὙἼΠῚ aA sodas was Sawa van mind 
: ὙΠ τ PR aWo-nwy pS 
Sept.: 5 Τοῦ ἰδεῖν εἰ ἔστι συνιῶν ἢ ἐκζητῶν τὸν θεόν" 3 πάντες ἐξέκλιναν, Gua ἤχρει- 
ὦθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν Ewe ἑνός. 
Rom.: τ Οὐκ ἔστιν συνιῶν, οὐκ ἔστιν ἐκζητῶν τὸν θεόν' 13 πάντες ἐξέκλιναν, ἅμα 
ἠχρειώθησαν" οὐκ ἐστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. 


Verse 13. 


Ps. v. 10 (9), after the Septuagint: ‘Their throat is an open 
grave [or, tomb], with their tongues they have used deceit” (07, 


Ἔ 


ROMANS. 131 


treachery ; //ed., they flatter). Ps. cxl. 4 (3), after the Septuagint, 
which is identical with the Hebrew: “the poison of asps is under 
their lips.” 


Verses 15-17. 


Isa. lix. 7, 8, after the Septuagint, with slight verbal changes. 


Heb. “ Their feet run to evil, and make haste 
to shed innocent blood [ 7om., their feet are swift to 
shed blood]; . . . wasting and destruction are in 
their paths [ Rom., destruction and misery are in their 
ways], the way of peace they know not” (Aom., and 
the way of peace have they not known; Sef¢., they 
know not peace). 


The first clause is condensed by Paul; “misery” is a loose and 
incorrect translation. The Alexandrian Septuagint has “have they 
not known,” as Romans. 


Verse 18. ‘There is no fear of God before their 
eyes.” 


From Ps. xxxvi. 2 (1), after the Septuagint (which agrees with 
the Hebrew), with change of “his” (reference to the wicked man) 
into “ theirs,” to agree with the plural form of the other quotations. 


Verse 20. 


The words of Ps. cxliii. 2: “In thy sight no man living is right- 
eous ” (or, shall be justified), are not formally cited, but only adopted 
by Paul in his proposition, that “by the works of the law no flesh 
shall be justified in his sight,” after the Septuagint, with change of 
“no man living” into the equivalent “no flesh,” perhaps with refer- 
ence to his use of the word “flesh” to signify the sinful, unrenewed 
nature of man. He, however, probably thinks of the psalm-word as 
proof of his proposition ; the psalmist, who makes the assertion, being 
“under the law,” and speaking of the dispensation of law. 


132 QUOTATIONS IN THE NEW TESTAMENT. 


In regard to these passages, it is to be observed, that, except the 
first and the last, none of them in the original affirm sinfulness of all 
men; their declarations referring to the “wicked” only, between 
whom and the righteous a sharp distinction is made in the Old Tes- 
tament. But, while no distinct dogma of universal depravity exists 
in the Old Testament, a claim being apparently sometimes even made 
to freedom from sin (Ps. xvii. 3, xvili. 21-25), still, the sense of 
moral imperfectness doubtless underlies the whole Old-Testament 
religious development. 


Roo. iv. 3, 9; GAL. iii. 6; JAS. ii. 23: GEN. xv. 6. 


Heb. ‘And he believed Yahwe, and he reckoned it 
to him as righteousness.” 
Sept., N. T. “Abram [Δ΄ 7., Abraham] believed 


God, and it was reckoned to him as righteousness.” 


Gen. xv.6: ΤΡῚΣ 7 DIM AM yONM 
Sept. N. T.: 'Exiorevoev ἐΑβραμ ΓΝ. T., ᾿Αβραάμ] τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς 
δικαιοσύνην. 


The Septuagint “God,” instead of “the Lord,” is in accordance 
with this version’s somewhat arbitrary interchange of the divine 
names, here, perhaps, from a desire to give the greatest generalness 
of form to this important statement; the same change is made in 
the next verse (a difference of text is less probable). The passive 
“it was reckoned ” is either from a different Hebrew text from ours, 
or it is a free rendering of our text-word (compare Ps. cvi. 31). 
The insertion of the proper name instead of the personal pronoun — 
(as here “Abram” for “he’’) to relieve the indistinctness of the 
Hebrew, or to bring the subject out more prominently, is not uncom-— 
mon in the Septuagint ; or the proper name may have here stood” 
in the Hebrew text of the translators. The New Testament uses the é 
full covenant-name “Abraham” (first introduced, in the narrative, 
in Gen. xvii.), as the common and familiar one. 4 

The narrative in Genesis represents Abram’s faith in God’s prom- — 
ise, that his son should be his heir, as in itself an act of righteous- 


ROMANS. 133 


ness ; as often, in the Old Testament, trust in God for help in time of 
need is regarded as part of the righteousness of the righteous (Jer, 
xvii. 5-8, Ps. xl. 5 (4), compared with Ps. xli. 2 (1), and see Ps, 
XXxvii. 39, 40). James, taking the expression in the Old-Testament 
sense, declares that this Scripture was fulfilled in Abraham’s act of 
offering up Isaac (Gen. xxii.); that is, his belief in God’s promise 
attained the character of righteousness when it was tested by the 
command to sacrifice his son, and came out of this trial victorious ; 
thus, says James (verse 22), was his faith made perfect (having been 
before, as apart from works, imperfect), and by reason of this faith, 
thus supported by his works, he was called “the friend of God” 


? 


(from Isa. xli. 8: “Abraham my friend;” Septuagint, “whom I 
loved”). But in fact, it appears that the simple act of trust, the 
posture of soul which accepted God’s word as equivalent to the 
thing promised, is represented in Genesis as “righteousness,” with- 
out reference to the succeeding trial of faith ; the meaning being, that 
not only obedience, but also trust, is a righteous act. This conception 
is an advance on the idea that the goodness approved by God con- 
sists wholly of outward acts: it identifies goodness with the spiritual 
attitude of the mind towards God. Paul, in Romans and Galatians, 
finds in this passage a contrast and opposition between faith and 
works, in accordance with his position in these Epistles, which con- 
nects justification and salvation genetically, not with the man’s per- 
sonal righteousness, but with that faith in Jesus which brings the 
believer into relation with God. More generally stated, Paul’s posi- 
tion is, that no man can gain God’s favor by obedience to the moral 
law; since perfect obedience —less than which, God would not 
accept — is impossible to man: it is only by a transformation of soul, 
and oneness with God, that salvation can be attained; and such 
transformation and oneness are represented by, and identical with, 
trust. The apostle turns with loathing from the arithmetical plan of 
salvation, by which a man counts up his poor acts of obedience, and 
fancies he can thus win the divine favor: salvation, he says, is in the 
soul itself ; it is appropriating God’s strength by trusting to him ; and 
the only ground of trust, and the only mediation between sinful man 
and the holy God, is in Jesus Christ. But this is a more developed 
conception than is found in the Old Testament. In the passage in 
Genesis, the representation, though profoundly spiritual, is simple: it 


134 QUOTATIONS IN THE NEW TESTAMENT. 


is a righteous thing to trust God; there is no opposition between 
faith and works, but faith is itself a work that God counts as right- 
eousness. 


Rom. iv. 7-25. 
Verses 7, 8. 
From Ps. xxxil. I, 2. 


Feb. “ Happy is he whose transgression is forgiven, 
whose sin is pardoned [ov, covered], happy the man 
to whom Yahwe does not reckon iniquity.” 

Sept. “Happy are they whose transgressions have 
been forgiven, and whose sins have been covered, 
happy the man to whom the Lord will not reckon sin,’ 


Romans is identical with the Septuagint. 


Ps. xxxii. 1, 2: MT AVM xd DINTIWWN ANON "30D pw|a-3w) WR 
fiz 19 
Sept.: Τ Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν ai duapriar 
2 μακύώριος ἀνὴρ οὐ ob μὴ λογίσηται κύριος ἁμαρτίαν. 
Rom.: 7 Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι" 
8 μακάριος ἀνὴρ ov οὐ μὴ λογίσηται κύριος ἁμαρτίαν. 


The plural rendering “they ”’ is possible, but the singular is favored 
by the parallelism; the translations “transgressions” and “sins” 
take the Hebrew singular as collective ; the future “ will not reckon” — 
is not so good as the present, because the psalmist is affirming a — 
general fact, true now and always. 

The psalm declares the happiness of the man whose sin is forgiven, — 
against whom God does not count his iniquity. It is not, indeed, ἃς 
positive righteousness without works that is meant: it is God’s © 
mercy shown in pardoning the sin of the repentant righteous man 


(verses 5, 11). Yet, in so far as the man’s iniquity is not reckoned 5 
to him, he is accounted righteous by God, and righteous, not by act Η 
of his own, but by merciful decision of God. It is in this sense, “a 


ἿΝ 


ROMANS. 135 


apparently, that the apostle takes the psalm-word when he says 
(verse 6) that it “pronounces happiness on the man to whom God 
reckons righteousness apart from works.” We have here the same 
teaching as in the preceding quotation, that true righteousness is not 
an aggregation of outward acts, but a disposition of the soul towards 
God, as in the psalm, where, however, the ground or occasion of 
forgiveness is the repentance of one who was upright in heart. 


Verse 17. 


From Gen. xvii. 5, after the Septuagint, which correctly gives the 
sense of the Hebrew: “A father of many nations have I made thee.” 
The original passage points to the fact, that from Abraham should 
descend other nations than Israel, namely, the Ishmaelites, Edomites, 
etc. (Gen. xxv. 1-4). Paul interprets the “ many nations” of Abra- 
ham’s spiritual descendants, all who shared his faith, who should be 
found not only in Israel and under the Mosaic law, but also among 
the Gentiles who were without the law. This is in illustration of his 
argument that the promise to Abraham was not conditioned on cir- 
cumcision, and not limited to the Jews, —a position the reverse of 
that taken in Genesis and elsewhere in the Old Testament. 


Verse 18. 


In the same connection he cites Gen. xv. 5 (precisely after the 
Septuagint and Hebrew) : “So shall thy seed be,” namely, as numer- 
ous as the stars. 


Verse 25. 


The apostle concludes this argument by declaring that the right- 
eousness reckoned to Abraham by reason of his faith will be reckoned 
to us also if we believe on Him who raised Jesus from the dead. 
The following clause: “who was delivered up on account of our 
transgressions,’ seems to have been suggested by Isa. lili. 12, Septu- 
agint: “his soul was delivered up to death” (Hebrew: “he poured 
out his soul’), and verse 6, Septuagint: “the Lord delivered him 
up for our sins” (Hebrew: “ Yahwe laid on him the iniquity of us 
all’’). 


136 QUOTATIONS IN THE NEW TESTAMENT. 
Rom. viii. 
Verse 33. 
From Isa. 1. 8, 9. 


“εὖ. “Near is he who justifies me, who will con- 
tend with me? ... The Lord Yahwe will help me, 
who will condemn me?” 

Sept. “* He who has justified me draws near, who is 
he that contends with me? .. . behold, the Lord will 
help me, who shall harm me?” 


It is the servant of Yahwe who speaks, and the terms employed 
are taken from the procedures of courts of law: “1 God pronounces 
me innocent and right, no one can pronounce me guilty.” Romans 
adopts the expression, quoting freely after the Septuagint, or following 
an Aramaic version that rendered the Hebrew more exactly: “It is 
God that justifies, who is he that condemns?” with special reference 
to justification by faith in God through Jesus. Instead of the “will 
condemn” of the Hebrew, the Septuagint has “will harm,” as a 
better contrast to the preceding “ will help.” 


Text. — In the Vat. text of Sept., before “Lord,” a corrector has inserted 
“lord.” 


Verse 36. 


From Ps. xliv. 23 (22), after the Septuagint, whose rendering of 
the Hebrew is nearly exact: “ For thy sake we are killed all the day 
long, we have been [ /7ed., are] accounted as sheep for the slaughter.” 
An adoption of the psalm-word by Paul, to describe the circum- 
stances of his time. 


Roo. ix. 


After having set forth the doctrine that salvation is not in external 
works, but in the oneness of the soul with God through faith, Paul 
proceeds in this chapter to show that the present unbelief of Israel 


oo 


ROMANS, 137 


was no proof that the divine word of promise given to Abraham had 
come to naught. For, he says, this word had not been given to all 
Abraham’s descendants ; but there had been a constant process of 
selection, God having the right to choose whom he would, and 
having in fact, in order to exhibit his wrath and his glory, rejected 
a part of law-following Israel, and made the Gentiles partakers of his 
salvation. All these positions he seeks to establish by references to 
the Jewish Scriptures. 


Verse 7; Heb. xi. 18. 


From Gen. xxi. 12. 


feb. “In [or, through] Isaac shall seed be called 
to thee.” 


So the Septuagint, Romans, and Hebrews. The sense is: “Thy 
real posterity, the inheritors of the promise, shall be descendants of 
Isaac, and not of Ishmael.’’ Thus Paul takes it. 


Verse 9. 


The proof that Isaac was the child of promise, from Gen. xviii. 10. 


ffeb. “1 will surely return to thee at the time for 
the birth of a child [Z¢erally, time of life], and Sarah 
thy wife shall have a son.” 

Sept. “1 will return and come to thee according to 
this season, at the proper time, and Sarra thy wife 
shall have a son.” 

Gen. xviii. 10: JRUN TW) ie aM ΠῚ ΠῺΣ POR aw riv 

Sept.: ᾿Επαναστρέφων ἥξω πρὸς σὲ τὸν καιρὸν τοῦτον εἰς ὥρας, καὶ ἕξει υἱὸν 


Σάῤῥα ἡ γυνῆ σου. 
Rom.: Κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάῤῥᾳ υἱός, 


Romans abridges: “According to this season I will come, and 
Sarah shall have a son,” where the first clause follows the Septuagint, 
but the second (in the Greek) is more nearly like the Hebrew (but 


158 QUOTATIONS IN THE NEW TESTAMENT. 


we have only the Alexandrian text of the Septuagint in Gen. xviii, 
the Vatican manuscript being here defective). Septuagint “ accord- 
ing to this season” seems to represent a different Hebrew text from 
ours ; and the “at the proper time” appears to be a duplet, a ren- 
dering of the same Hebrew as the preceding clause. 


Text. — Sept. ἐπαναστρέφων is rendering of the emphatic infin. 2W, and ἤξω 
(for which in Rom. stands ἐλεύσομαι), “ come,” is used to avoid the inelegant or 


> κατὰ τὸν καιρὸν τοῦτον is 


unnecessary repetition in Greek of the verb “return;’ 
apparently the translation of 71 yd (instead of the Masoretic WN), Ny being 
sometimes masculine; it is this same expression (read as in our Hebrew text) 
that is the original of εἰς ὥρας (duplet). As we have not the Vat. Sept. text, 
and the Alex. may always be suspected of following the N. T., we can hardly 
determine the relation of the text in Rom. to the Sept.; it may have given Vat. 
in free condensation, or it may have followed the Aramaic (which, then, we must 
suppose, read Ni Hyd). 


Verse 12. 


The choice of Jacob, from Gen. xxv. 23: “The elder shall serve 
the younger.” So the Septuagint, which agrees with the Hebrew. 


Verse 13. 


The same thing, from Mal. i. 2, 3: “Jacob have I loved, and 
Esau have I hated.” After the Septuagint (which follows the 
Hebrew), with a slight change in the order of words. The prophet 
is describing the condition of things of his time (about B.C. 420), 
and uses the desolation of Edom as a proof of Yahwe’s love for 
Israel. “O Israel!” says Yahwe, “ do you ask for a proof of my love 
for you? Look at Edom; he is your brother, yet his land lies deso- 
late. I have hated him, but I have loved you, inasmuch as you dwell 
in your land.” 


Mai. i. 2,3: “DRI WyY-NR), : IPI“ 278) 


Sept.: * Kai ἠγάπησα τὸν ᾿Ιακώβ, 3 τὸν δὲ ᾿Ησαῦ ἐμίσησα. 
Rom.: Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ ᾿Ησαῦ ἐμίσησα. 


Verse 15. 


From Exod. xxxiii. 19, after the Septuagint, which agrees sub- 
stantially with the Hebrew: “I will have mercy on whom I have 


ROMANS. 139 


[ Hed., will have] mercy, and I will have compassion on whom I 
have [ /Zed., will have] compassion.” God here asserts his freedom 
of choice between Israel and Moses; and Paul applies the passage 
to the case of the Gentiles, who had now been chosen instead of 
Israel. 


Exod, xxiii, το: ONIN WWSTDS CANN [Nk Wa-NN cndIM 
Sept.: Kai ἐλεήσω ov ἂν ἐλεῶ, καὶ οἰκτειοῆσω ὅν ἂν οἰκτειρῶ, 


Rom.: ᾿Ελεήσω ὅν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω. 


Verse 17. 


Another illustration of the divine sovereignty, from the history of 
Pharaoh. From Exod. ix. 16. 


ffeb. “ And in truth for this purpose have I raised 
thee up, to show thee my strength, and to declare my 
name in all the earth.” 

Sept. “ And for this purpose thou hast been pre- 
served that I may show in thee my strength,” etc. 

Rom. “ For this very purpose did I raise thee up, 
that I might show,” etc. 


Exod. ix. 16: YOR N3-N¥ JONI Ways pryy oxi waya ow 

PF WSTNDB DW 9d 

Sept.: Καὶ ἕνεκεν τούτου διετηρήθης iva ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως 
διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. 

Rom.: Ἑΐς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ 


ὕπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. 


Though the general form of the quotation agrees with the Septu- 
agint, in two points it rather follows an accurate Aramaic version ; 
namely, in “for this very purpose,” and “raised thee up” (the ren- 
dering of the Septuagint, “ preserved,” is here possible, but does not 
suit the connection so well), though the “for this very purpose”’ 
may be a change made by Paul from the Septuagint to gain empha- 
sis. The difference of the renderings, “show thee,” and “show in 
thee,” does not affect the general sense. The partial agreement with 
the Hebrew, against the Septuagint, may be accounted for by suppos- 


1: QUOTATIONS IN THE NEW TESTAMENT. 


ing that Paul used a current Aramaic oral rendering. Such a syna- 
gogal rendering there no doubt was at this time among the Jews in 
Palestine, though there is no proof of the existence of a written 
Aramaic translation or targum. See the Introduction. 


Text.— The differences between the texts of Rom. and Sept. (εἰς αὐτὸ τοῦτο 
for ἕνεκεν τούτου, ἐξηγειρά ce for διετηρήθης, ὅπως for iva, δύναμιν for ἰσχύν) point 
to a translation by Paul from the Aramaic: the agreement between Sept. and 
Rom. in the last clause may be a coincidence, resulting from the simple charac- 
ter of the sentence, or the Aramaic may here have been affected by Sept. In 
the rendering “show in thee,” instead of the “show thee” of the Heb., the 
Aramaic follows the Sept., or they both follow a Heb. manuscript which had 
3 ANN, instead of JNXW, of which, however, there is now no other trace. 
The Peshitto and the Targum agree with Heb.; the Latin Vulgate foliows Sept. 
The Sept. reading suits the connection better than the Masoretic, and it may 
have been this feeling that led to the rendering of the former. 


Verses 20-22. 


The illustration of the potter and the clay seems to be suggested 
by Jer. xviii. 3-6 ; and compare Ps. ii. 9, Hos. viii. 8. 


Verses 25, 26. 


The calling of the Gentiles. From Hos. ii. 25, 1 (ii. 23, i. 10), 
after the Septuagint (ii. 23, i. 10), with considerable changes. 


“εὐ. (verse 25) “1 will compassionate the not-com- 
passionated, and I will say to the not-my-people, my 
people art thou;” (verse 1) “and in the place where 
it was said to them, ye are not-my-people, it shall be 
said to them, sons of the living God are ye.” 

Sept. “1 will love the not-loved, and I will say to 
the not-my-people, my people art thou; and in the 
place where it was said to them, ye are not-my-people, 
even they shall be called sons of the living God.” 

Rom. ‘1 will call the not-my-people my people, and 
the not-loved loved; and in the place where it was 


ROMANS, 141 


said to them, ye are not-my-people, there they shall 
be called sons of the living God.’ 


Hos. ii. 25: TAS PY 1P-ND AON) TON ΝΠ ΠΌΤ 

Sept.: Kai ἀγαπῆσω τὴν οὐκ ἠγαπημένην, καὶ ἐρῶ τῷ ob λαῷ μου re pov el σύ. 

Rom.: Καλέσω τὸν ob Aadv μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην. 

Hos. ii. 1 98 3 OD Tos OAS vay-Nd ond ὝΡΝ - ἼΩΝ ΟἿΡὉ3 AM 

Sept.: Kat ἔσται ἐν τῷ τόπῳ ov ἐῤῥέθη αὐτοῖς Οὐ λαύς μου ὑμεῖς, ἐλ ϑηδῦν»: ται καὶ 
αὐτοὶ υἱοὶ θεοῦ ζῶντος. 

Rom.: Καὶ ἔσται ἐν τῷ τόπῳ οὐ ἐῤῥέθη [αὐτοῖς] οὐ λαός μου ὑμεῖς, ἐκεὶ κληθήσονται 
υἱοὶ θεοῦ ζῶντος. 


The Septuagint rendering “love,” instead of “ compassionate, pity, 
have mercy on,” is inaccurate, this sense of the Hebrew word (the 
common one in Aramaic) occurring in the Old Testament only in 
Ps. xviii. 2 (1) (not found in 2 Sam. xxii.) ; “they shall be called” 
is paraphrase of “it shall be said to them,” or possibly from a differ- 
ent text-word ; the insertion of “even” (in “even they’’) is a free- 
dom of translation, or represents an additional Hebrew word (03). 
Romans seeks a more flowing construction by writing “I will call” 
for Septuagint “I will say to,” and adopting the expression (similar 
to that of the preceding clause), “the not-loved loved,” instead of 
“1 will love the not-loved;” and, instead of Septuagint “even,” 
introduces “‘ there,’”’ for the sake of clearness and fulness (and so the 
Alexandrian Septuagint). Moreover, besides putting i. 10 of the 
Septuagint after verse 23, in order, apparently, to end the quotation 
with the more emphatic statement, Paul here also transposes the 


7} 


clauses of verse 23, with what purpose is not clear: it is perhaps 
a mere inadvertence. Such alterations would not be found in an 
Aramaic version. 

The prophet’s word refers solely to Israel. Now cast off, the nation 
shall after a time be again taken into favor with God, and called his 
sons. Paul identifies the “not-my-people” (the rejected Israel of 
Hosea) with the Gentiles, who, formerly aliens from God, were now 
in the gospel accepted by him as his people. He thus spiritualizes 
and extends the thought of the prophet: the latter speaks of a 
people once severed from God, afterwards mercifully united to him ; 
and this was the position of the Gentiles under the gospel. ‘The 
prophet’s declaration of the divine mercy received in the latter days 
an illustration not thought of by him. 


145 QUOTATIONS IN THE NEW TESTAMENT. 


Verses 27, 28. 


Proof that only a small part of Israel should be saved. From 
Isa. x. 22, 23, abridged from the Septuagint, with verbal variations. 


“εὐ. * For, though thy people, O Israel, be as the 
sand of the sea, a remnant shall return — destruction 
decreed, overwhelming with justice; for, destruction 
and the thing decreed the lord Yahwe of hosts is 
about to execute within all the land.” 

Sept. “And if the people of Israel be as the sand 
of the sea, the remnant of them shall be saved. He 
is completing a word and cutting it short in righteous- 
ness, because a word cut short the Lord will execute 
in all the world.” 


The Alexandrian Septuagint omits “of them” after “remnant,” 
inserts “ for’”’ before “he is completing,” and has “ God” instead of 
“the Lord.” 


Rom. “If the number of the children of Israel be 
as the sand of the sea, the remnant shall be saved, for 
the Lord will execute a word on the earth, completing 
it and cutting it short.” 


Jsa. x. 22, 23: JD 132 BWR Ἔν OM Sind ΝῊ APY AT-DK 1D 
τ 39p3 ΠΡΡ AMY MT ΝΣ AYIA ΠῸ9 3. iAP ABW PAD 
“yee 
Sept.: Kai ἐὰν γένηται ὁ λαὸς ᾿Ισραὴλ ὡς 7 ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα 
αὑτῶν σωθήσεται. Adyov συντελῶν Kai συντέμνων ἐν δικαιοσύνῃ, ὅτι λόγον συντετμη- 
μένον ποιῆσει κύριος ἐν τῇ οἰκουμένῃ ὕλῃ. 
Rom.* ᾽Εὰν κα ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἣ ἄμμος τῆς θαλάσσης, τὸ ὑπόλιμμα 
σωθήσεται. λόγον γὰρ συντελῶν καὶ συντέμνων ποιῆσει κύριος ἐπὶ τῆς γῆς. 


The Septuagint preserves the general sense of verse 23, though it 
has mistaken the forms of several words. ‘Completing’ answers 
to “destruction” (which may also be rendered “ completion, final 


ROMANS, 148 
work’’) ; “cutting short,” to “decreed” (or “decided”) ; and “a 


* destruction and the thing decreed” (or, “ de- 


word cut short,’’ to 


᾽ 


creed destruction,” compare Isa. xxviii. 22) ; the “overwhelming” 
is apparently omitted. In verse 22, “be saved” is paraphrase of 
“return.”” Romans takes the expression, “if the number of the chil- 
dren of Israel,” from Hos. 11]. 1 (Sept. i. 10), omits “of them” (so 
the Alexandrian Septuagint), has “the Lord,” as the Septuagint, and 
condenses verse 23 after the Septuagint. These are variations due, 
not to a current Aramaic version (where they would be inexplicable), 
but to the apostle’s free handling of the material for the purposes 
of his argument, except that “on the earth” or “land” (γῆς), in- 
stead of Septuagint “ world” (οἰκουμένῃ), may be from recollection of 
the Aramaic, though this also may be explained as a freedom of the 
apostle. 

The prophet’s word is a part of the discourse x. 5-xii. 6, which 
belongs probably just before an Assyrian invasion (most likely, one by 
Sargon, B.C. 722 or 711), and, after setting forth the haughty pre- 
tensions of the invader (x.), describes the deliverance and succeed- 
ing prosperity of Israel (xi., xii.). True, Israel shall suffer terribly, 
and be carried away captive; but a remnant shall return (see the 
symbolic name of the prophet’s son, vil. 3), and this remnant shall 
be built up into a great people. Our passage is both a threat and a 
promise : ον a remnant is to return, but this renanant 7s to return. 
Yahwe’s decree of destruction, which is to overwhelm the land of 
Israel like the waves of the sea, is one of justice and righteousness ; 
yet in a little while his indignation shall cease. 

This declaration of the prophet, which refers only to the Assyrian 
invasion, is taken by the apostle, without regard to the historical 
connection, as a general statement of Israel’s spiritual fortunes, and 
applied particularly here to its attitude towards the gospel. 


Text. — Sept. gives the first part of verse 22 substantially as Heb. Then, 
taking the stems mod and yw in the significations “ complete,” and “ hew, cut,” 
it renders “completing and cutting short” (supplying the natural complement 
“word”), either neglecting the 0IW, “overwhelming,” or regarding it in its 
sense of “destruction” (so it is several times rendered in Sept.) as substantially 
contained in the preceding; and so, in the next clause (verse 23), it combines 
the two Heb. terms TD, “completion, destruction,” and ΤΣ ἍΤ), “the thing 
decided,” into the one expression, “a word cut short;” further, it condenses 
“the lord Yahwe of hosts” into “the Lord.” It seems thus to have had 


144 QUOTATIONS IN THE NEW TESTAMENT. 


before it our Masoretic text. The Received Text in Rom., verse 28, agrees 
literally with Sept.; but recent critical editions, following the best manuscripts, 
give the shorter form, as above, which is manifestly an abridgment of Sept. 
In verse 27 of Rom., the ὑπύλιμμα is an easily understood variation of 
Sept. κατάλειμμα. 


Verse 29. 


To the same end, and with the same spiritualizing interpretation, 
is introduced the quotation from Isa. i. 9, after the Septuagint. 


ΤΠ οὐ. “1 Yahwe of hosts had not left us a little 
remnant, we should have been as Sodom, we should 
have resembled Gomorrah.” 

Sept., Rom. “If the Lord of Sabaoth had not left us 
a seed, we should have become as Sodom, and should 
have been made like Gomorrah.” 


ea.i.g: MOP wD dD ὉΡῸΞ Tw oad yin nixay mm MH 
23°27 
Seft.: Kai ei μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθη- 
μεν, καὶ ὡς Τόμοῤῥα ἂν ὡμοιώθημεν. 
Rom.: ἘΠ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν 
καὶ ὡς Τόμοῤῥα ἂν ὁμοιώθημεν. 


The Septuagint “seed,” for “remnant” (so in Deut. iii. 3, also), 
is an interpretation, and is suggested by Isa. vi. 13. The Hebrew 
may be rendered: “If Yahwe ... had not left us a remnant, we 
should have been almost as Sodom,” etc.; but this partial likening 
to Sodom is less strong than the cther translation. The word “little” 
is omitted in the Septuagint. The scene of the prophecy is a great 
invasion, probably that of Sargon. 


ΣΝ mm. 1151 Pet. u..6, 8: 


Israel, says the apostle further, had failed to reach God’s true law 
of righteousness, because they sought it not by faith but by works: 
they had not apprehended the wisdom of God’s salvation in Jesus 
Christ, who had become a stone of stumbling to them. As a predic- 


ROMANS. 145 


tion of their spiritual blindness and failure, he cites passages from 
Isa. xxviii. 16, and viii. 14, following the Septuagint in a general way, 
with several deviations. 


Feb. (xxviii. 16) ‘ Behold, I found in Zion a stone, 
a tried stone, a precious corner-stone, solidly founded ; 
he who trusts shall not make haste ;” (viii. 14) “and he 
| Yahwe] shall be a holy object and a stone to strike 
against and a rock to stumble over to the two houses . 
of Israel.” 

Sept. “ Behold, I lay in the foundations of Zion a 
costly, chosen stone, a precious corner-stone, . . . and 
he who believes [or, trusts] shall not be put to shame ; 
and if thou trust him, he shall be to thee a sanctuary, 
and thou shalt not come on him as on the stumbling 
over a stone nor as on the falling of a rock.” 

Rom. “ Behold, I lay in Zion a stone of stumbling 
and a rock of stumbling, and he who believes on him 
shall not be put to shame.” 

Pet. “ Behold, I lay in Zion a chosen stone, a pre- 
cious corner-stone, and he who believes on him shall 
not be put to shame; a stone of stumbling and a rock 
of stumbling.” 


Loa. xxviii. 16, viii. 142 TON WW ΠΡ: NAD yD 3.5 [5.5 ΠῪΞ ἼΘ᾽ +770 
: Sivan ws 50) 2 swe xo poRon 

Sept. ᾿Ιδοὺ ἐγὼ ἐμβάλλω εἰς τὰ θεμέλια Σιὼν λίθον πολυτελὴ ἐκλεκτὸν ἀκρογωνι- 
αἷον ἔντιμον, εἰς τὰ θεμέλια αὑτῆς, καὶ ὁ πιστεύων ob μὴ καταισχυνθῇ. καὶ οὐχ ὡς 
λίθου προσκόμματι συναντῆσεσθε, οὐδὲ ὧς πέτρας πτώματι. 

Rom. ; ᾿δοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδώλου, καὶ ὁ πισ- 
τεύων ἐπ᾽ αὐτῷ ob καταισχυνθῆσεται, 

Pet.: "᾿Ιδοὺ τίθημι ἐν Σιὼν λίθον ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον, καὶ ὁ πιστεύων in’ 
αὑτῷ ob μὴ καταισχυνθῇ" λ΄θος προσκόμματος καὶ πέτρα σκανδάλου. 


Peter keeps the two passages apart, following the Septuagint 
closely in the first, but the Aramaic version, which renders the 


140 QUOTATIONS IN THE NEW TESTAMENT. 


Hebrew accurately, in the second. Romans combines the two by 
inserting the description of the stone in the first from the second. In 
the latter the Septuagint departs widely from the Hebrew. In chap- 
ter xxviii. the Septuagint “ costly’ seems to be meant as a rendering 
of the doubling of the Hebrew word for “stone ;” the “chosen,” 
for “tried,” is from a different text-word; the “put to shame,” 
instead of “ make haste,” is a free translation of our text, or perhaps 
from a different word, the Hebrew here being somewhat hard and 
obscure. The insertion “on him,’ after “believe,” is found also in 
the Targum ; and, from its appearance in both Romans and Peter, 
may be supposed to be a familiar reading of that day, derived, prob- 
ably, from a synagogue interpretation. So also the fact that Peter 


and Paul both have the expression “stone of stumbling and rock of 


stumbling” (varying from the Septuagint), it may be inferred that 
they both follow a synagogue Aramaic version. 

The two prophetic passages are addressed to the corrupt, dis- 
obedient, and unbelieving Israel, in a time of national disaster (the 
period of the Assyrian and Syro-Israelitish wars), and in both God 
adjures the people to look from themselves and their enemies to him: 
in the first (xxviii.), after denouncing the drunken scorners, the rulers 
of Samaria and Jerusalem, he declares that he will set in Jerusalem 
a solid, sure foundation of hope and prosperity, namely, himself and 
his word, in which whoever believes shall be safe ; in the second, the 
prophet is urging his disciples to abandon all help but Yahwe’s, and 
turns to the nation with the declaration that God, whom they reject, 
will be the cause of stumbling and fall to them, — he will bring calam- 
ity on them. The fundamental ideas in the two being the same, they 
may easily be blended into one, as Paul here does (and as we find 
freely done elsewhere in the New Testament). He, however, gives 
them the Messianic interpretation common in his day (so in the 
Targum on xxviii.), which is so far valid as the spiritual principle 
announced by the prophet —that God is a firm foundation for those 
who trust him, and a terror to those who wilfully reject him — finds a 
new illustration in every new manifestation of him, and the most 
striking of all in his last and highest self-manifestation in Jesus 
Christ. These passages are employed in exactly the same sense in 
the Epistle of Peter. 


ROMANS. 147 
Rom. x. 


The apostle, continuing his examination of the Jews’ attitude 
towards the gospel, repeats that they had, through devotion to the 
law, failed to comprehend God’s righteousness in Christ, though 
the word of Christ had been announced to them, and they had 
been warned in their own Scriptures that they would be set aside, 
for disobedience, in favor of the Gentiles. 


Verse 5, Gal. iil. 12. 


From Lev. xviii. 5, freely after the Septuagint, which here renders 
the Hebrew exactly. 


fleb. “ Ye shall keep my statutes and my judgments, 
which if a man do, he shall live by them.” 


The Septuagint expands the first half of the verse, but in the 
second is identical with the Hebrew. 


Rom. “Moses writes that the man who does the 
righteousness which is of the law shall live thereby.” 
Gal. “ He who does them shall live by them.” 


Lev. xviii. 5: D3 ὙΠ) DIN ON Ay: WR 

Sepft.: “A ποιῆσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς. 

Rom.: Ὅτι τὴν δικαιοσύνην τὴν ἐκ νόμου ὁ ποιῆσας ἄνθρωπος ζήσεται ἐν αὐτῇ. 
Gal.: Ὃ ποιῆσας αὐτὰ Gyoerat ἐν αὑτοὶς. 


The object of the citation is simply to prove that obedience was 
the principle of life in the Mosaic law (a universal ethical law, not 
abrogated by Christ: see Matt. vii. 21). 


Verses 6-8. 


In contrast with this, Paul introduces the righteousness which is 
of faith as defining its position in language taken from another 
Pentateuchal book, —a very free quotation from the Septuagint of 
Deut. xxx. 12-14. 


148 QUOTATIONS IN THE NEW TESTAMENT. 


Feb. “Tt [the commandment] is not in heaven, that 
ye should say, Who will ascend for us to heaven, and 
bring it to us, and make us hear it, that we may do it? 
And it is not beyond the sea, that ye should say, Who 
will go over for us beyond the sea, and bring it to us, 
and make us hear it, that we may do it? But the 
word is very near thee, in thy mouth, and in thy heart, 
to do it.” 


Septuagint, the same, with addition of “and in thy hands” after 


” 


“in thy heart,” and one or two unimportant verbal variations. In 
the Vatican manuscript, verse 13 is added in the upper margin by a 


later scribe (B?, B3, according to Vercellone and Cozza). 


Rom. (with parenthetical interpretations by Paul). 
“Say not in thy heart, Who shall ascend into heaven? 
(that is, to bring Christ down), or, Who shall descend 
into the abyss? (that is, to bring Christ up from the 
dead). But what does it say? The word is near thee, 
in thy mouth, and in thy heart (that is, the word of 
faith, which we preach).” 


Deut, xxx. 12-14: 33 TP) AQT ΠΣ Ὁ Ixy x orawa NF 
pit Taye 1)7). Ἴ Ὁ Tox) ain OO ἼΞΡ ΟΝ : ΤΣ ADR yw 
1333) 793 Ww. IW PIS awspre smawyN ADK aw) YP ANP 

ἢ 

5:22. : 15 Οὐκ ἐν τῷ οὐρανῷ ἄνω ἐστίν, λέγων, Τίς ἀναβήσεται ἡμῖν εἰς τὸν οὐρανὸν 
καὶ λήμψεται αὐτὴν ἡμῖν, καὶ ἀκούσαντες αὐτὸ ποιήσομεν ; 13 οὐδὲ πέραν τῆς θαλάσσης 
ἐστίν, λέγων, Τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης, καὶ λάβῃ ἡμῖν αὐτὴν, καὶ 
ἀκουστὴν ἡμὶν ποιήσῃ αὐτὴν, καὶ ποιῆσομεν ; 15 ἐστίν σου ἐγγὺς τὸ ῥῆμα σφύδρα ἐν τῷ 
στύματί σου καὶ ἐν τῇ καρδίᾳ σου, καὶ ἐν ταῖς χερσίν σου αὐτὸ ποιεῖν. 

Rom.: Μὴ εἴπῃς ἐν tH καρδίᾳ cov Τίς ἀναβήσεται εἰς τὸν οὐρανόν ; τοῦτ᾽ ἔστιν 
Χριστὸν καταγαγεῖν" 7 Τίς καταβήσεται εἰς τὴν ἄβυσσον ; τοῦτ᾽ ἔστιν Χριστὸν ἐκ νε- 
κρῶν ἀναγαγεῖν, ἀλλὰ τί λέγει; ᾿Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου, καὶ 


ἐν τῇ καρδίᾳ σου" τοῦτ᾽ ἔστιν τὸ ῥῆμα τῆς πίστεως ὁ κηρύσσομεν. 


It is difficult to say whether this passage is quoted as originally 
intended to be a description or prediction of righteousness by faith 


ROMANS. 149 


(in contrast with righteousness by works), or not. On the one hand, 
it is a word of the Law put over against another word of the Law 
(verse 5), which ¢s cited as authoritative description; nor would 
the peculiar introductory formula, “the righteousness of faith says” 
(which may be considered as equivalent to “the Scripture says”’), 
nor the free dealing with the text (compare Rom. ix. 33; 1 Cor. 
xiv. 21, xv. 55), prove that Paul is not so citing here. On the other 
hand, the distinctness with which the Deuteronomy-text declares that 
it is speaking of righteousness, not by faith, but by obedience, and 
Paul’s explanatory insertions (though these might also favor the first 
view), would suggest that he merely adopts the words as in form suit- 
able for his purpose, and gives them a sense which he does not mean 
to represent as that of the original. 

His object is to contrast the long and delusive way of establishing 
one’s own righteousness by obedience to law (verse 3) with God’s 
provision for attaining the end of the law by one simple word of 
faith in Jesus as the Christ of God. Here, says he, no long prepara- 
tion is required, every thing is ready at hand: there is no need to 
ascend to heaven to bring the Messiah down, for he has already 
appeared on earth; nor to descend into the abyss of Hades to bring 
him up, for he has already risen from the dead : all that is necessary 
is faith in him. The change of the expression of Deuteronomy, “ go 
beyond the sea,” into “ descend into the abyss,” is based on the Jew- 
ish conception of the sea as the abyss of waters on which the earth 
rested (Heb. “hom, Gen. i. 2, viii. 2, and the same idea in Exod. 
xx. 4), and so naturally connected with the subterranean Hades, and 
is made in order to refer to the descent of Christ into Hades (as in 
Eph. iv. 9). Or it may be, that the expression ‘‘ descend into the 
abyss” was already at hand in a popular Aramaic version, though so 
considerable an alteration as this must be regarded as improbable. 
The phrase may have been suggested to Paul by such passages as Ps. 
cvii. 26. The argument is concluded by two other quotations, in 
verse 11 (see on Rom. ix. 33) and verse 13 (see on Acts ii. 17-21). 


Verse 15. 
From Isa. lii. 7. 


“εὐ. “ How beautiful upon the mountains are the 


150 QUOTATIONS IN THE NEW TESTAMENT. 


feet of him who brings tidings, who announces peace, 
who brings tidings of good!” 

Sept. “ [1 am present] as beauty on the mountains, 
as the feet of him who announces good tidings of 
peace, as one who announces good tidings of good.” 

Rom. “ How beautiful are the feet of those who 
bring good tidings of good!” 


Isa. Vii. 7: δ᾽ WID DW yrnw Awan “day ΟΠ Σ mNI-ND 
TEA yew 
Sept.: Ὡς dpa ἐπὶ τῶν ὀρέων, ὡς πύδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς ebayye- 
λιζύμενος ἀγαθά, ὅτι ἀκουστὴν ποιήσω τὴν σωτηρίαν σου. 
Rom.: Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά, 


The Septuagint here does not agree with our Hebrew text, and 
the rendering of Romans is probably from a synagogue Aramaic 
translation, unless, indeed, our Septuagint text is corrupt, and Paul 
followed a more correct copy. 

The prophet speaks of the messengers who should appear on the 
mountains near Jerusalem, announcing the speedy return of the exiles 
from Babylon: the apostle, treating the passage as Messianic (as the 
rabbis also did), interprets it of the preaching of the gospel, or 
perhaps merely adopts the words as applicable thereto. The intro- 
ductory formula, “as it is written,” 
the following quotation (verse 16), referring to Israel’s refusal to 
believe the report of the disciples of Jesus, see on John xii. 38. 


may be taken either way. For 


Text. — The existence of the Sept. ὡς dpa ἐπὶ τῶν ὀρέων, ὡς πόδες, as early as 
the second century, is vouched for by the Old Latin version, which has: “ sicut 
hora super montes, sic pedes.” Yet a corruption into the above, from ὡς @patot 
ἐπὶ τῶν ὀρέων οἱ πόδες, would not be difficult. In the confusion attending the 
vowels in the early manuscripts, an ignorant copyist might have omitted the cz 
from wpa, and then, missing the connection, have thought it necessary to 
change the οἱ before πόδες into ὡς, and similarly to write ὡς εὐαγγελιζόμενος. In 
that case the quotation in Rom. would be nearly after Sept., only changing the 
singular participle “him who brings good tidings” into the plural. If Paul 
followed an Aramaic version, this must have been affected by the Sept. ; for our 
quotation apparently agrees with the Sept. against the Heb. in taking JPW 
(read OWN) as a noun = “report, tidings,” instead of a participle = “an- 
nouncing.” 


ROMANS, 151 


Verse 18. 


From Ps. xix. 5 (4), after the Septuagint, which differs little from 
our Hebrew text. 


fleb. “Their line goes forth into all the earth, and 
their words to the end of the world.” 

Sept., Rom. ‘Their sound has gone forth into all 
the earth, and their words to the ends of the world.” 


Ps. xix. 5: OPO Dan AYpI DP ΝΥ ὙΠ 23 

Sept.: Ele πᾶσαν τὴν γὴν ἐξῆλθεν 6 φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκου- 
μένης τὰ ῥήματα αὐτῶν. 

Rom.: Big πᾶσαν τὴν γὴν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμέ- 
νης τὰ ῥήματα αὐτῶν. 


The Septuagint “sound” (so also Symmachus and the Latin 
Vulgate) seems to be a free rendering, to secure parallelism with 
“words,” instead of the less familiar “line” of the Hebrew, that is, 


’ 


“measuring-line”” which marks the extent of the courses of the 
heavenly bodies. Paul adopts the words (without introductory 
formula) as expressive of the course of the gospel-message: it, like 
sun, moon, and stars, had traversed the whole earth,—a_ natural 


hyperbole. There is here no allegorizing of the psalm. 


Verse 19. 


Proof, by two quotations, that Israel had been warned of the tran- 
sition of its privileges to the Gentiles. The first is from Deut. 
Xxxil. 21, after the Septuagint (which gives the Hebrew correctly), 
with change of pronouns from third person to second. 


Fleb., Sept. “1 will provoke them to jealousy with a 
not-people (Szfz., nation), with a foolish nation will I 
anger them.” 


Romans has “ you” instead of “ them.” 
Deut. xxii. 21: DOIN 433 433 op-Nda DN'IPR IN! 


Sept.: Κἀγὼ παραζηλώσω αὑτοὺς én’ οὐκ ἔθνει, ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς. 
ον. ᾿Εγὼ παραζηλώσω bude ἐπ' οὐκ ἔθνει, ἐπ’ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς, 


152 QUOTATIONS IN THE NEW TESTAMENT. 


The threat in Deuteronomy is, that Israel shall be conquered or 
defeated by an apparently inferior people; this is spiritualized by 
Paul into a prediction of the loss of religious superiority, with spe- 
cific application to the transfer of spiritual privileges and life to the 
Gentiles under the gospel. 


Verses 20, 21. ° 


Second quotation, from Isa. lxv. 1, 2, after the Septuagint, with 
inversions. 


feb. “1 have offered to give answers to those who 
asked not, I have put myself in the way of those 
who sought me not; I have spread out my hand all 
the day to a refractory people.” 

Sept. “1 became manifest to those who did not ask 
of me, I was found by those who did not seek me; 
I spread out my hands all the day to a disobedient and 
gainsaying people.” 


Romans as Septuagint, with inversion of the two first clauses. 


Πα. ἴχν. 1, 22 THB... WPI NOD coxynr sdew ed) Av 

Vio o-5x ὈΡΙ Ὁ 

Sept.: ᾿Εμφανὴς ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν, 

. ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὺς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα. 

Rom.: Ἐὐρέθην τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, 

[πρὸς δὲ τὸν ᾿Ισραὴλ λέγει] “Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν 
ἀπειθοῦντα καὶ ἀντιλέγοντα. 


The Septuagint “ became manifest” is from a different text-word 
from ours. ‘“ Disobedient and gainsaying,” for Hebrew “ refractory,” 
is rhetorical expansion, or more probably a duplet. The principal 
verbs in the two first clauses are to be rendered, not as in the Eng- 
lish Authorized Version, “I am [e7, was] sought,” and “am [677 
was] found,” but “I have endeavored [or, offered myself] to be 
sought and found,” as is evident from the succeeding clause (not 
quoted in Romans): “I have said, Here am I, Here am I, to a 
people who did not call upon my name,” —a description of a peo- 
ple to whom God had made advances in vain. 


ROMANS. 153 


It is Israel, and not other nations, that is here meant (see verses 
2, 7-9, 11), or, rather, the rebellious part of Israel, whom God de- 
clares he will destroy, and out of the righteous kernel (verse 9) raise 
up a new people for himself. The apostle, following the rendering 
of the Septuagint, refers verse 1 to the Gentiles, and verse 2 to 
Israel. 


Text.— The Wifals WV) and ΑΝ 22 are permissive reflexives, “to let one’s 
self be inquired of, found;” or passives, “to be one who is to be [may be] in- 
quired of, found.” Sept. ἐμφανὴς ἐγενήθην is rendering of “‘NYWI, Mifal of PTV, 
as in Exod. ii. 14; ἀπειθοῦντα is translation of WWD; and ἀντιλέγοντα may be for 
the same word read as some form of 41D, “to draw back.” 


Rom. xi. 


Proof from the Old Testament that the unbelief of Israel was 
only partial and temporary ; that there was a chosen kernel ; and that 
ultimately, after the conversion of the Gentiles, all Israel should give 
in its adhesion to the gospel. 


Verse 2. ‘‘God has not cast off his people.” 


The words are taken from Ps. xciv. 14: “the Lord will not cast 
off his people,” with change of tense, and substitution of “God” 
for “the Lord.” See also Ps. Ixxvii. 8 (7), Lam. iii. 31, where the 
same word is used in the Septuagint for “ cast off.” 


Ps. xciv. 14: YOY TMP wor-rd 
Sept.: Οὐκ ἀπώσεται κύριος τὸν λαὸν αὐτοῦ. 
Rom.: Οὐκ ἀπώσατο 6 θεὸς τὸν λαὸν αὐτοῦ. 


Verses 3, 4. 


From 1 Kings xix. 14, 18; the complaint of Elijah, and Yahwe’s 
answer to it. 


Heb. ‘** They [Israel] have broken down thy altars, 
and slain thy prophets with the sword, and I alone am 
left, and they seek my life to take it... . “I [Yahwe] 


154 QUOTATIONS IN THE NEW TESTAMENT. 


do [or, will] reserve seven thousand who have not 
bowed the knee to Baal.” 


The Septuagint is identical with the Hebrew in verse 14, but in 
verse 18 has “thou shalt leave,” instead of “I do [e7, will] reserve.” 


Rom. ‘** Lord, they have slain thy prophets, they 
have digged down thy altars, and I am left alone, and 
they seek my life. . . . I have left for myself seven 
thousand men, who have not bowed the knee to Baal.” 


1 Kings xix. 14, 18: WAS) JW. 30 PRAIA) IW TPNNIII-NY 
DIN AW OMe ΝΟΣ... ANP? wary wpm “IID ἊΝ 
:5y35 anand swe ὈΣΞΊΞΙ Ὁ 
Sept.: Kat τὰ θυσιαστήριά cov καθεῖλαν, καὶ τοὺς προφῆτας σου ἀπέκτειναν ἐν 
ῥομφαίᾳ καὶ ὑπολέλειμμαι ἐγὼ μονώτατος, καὶ ζητοῦσι τὴν ψυχήν μου λαβεῖν αὐτήν... .. 
καὶ καταλείψεις ἐν ᾿Ισραὴλ ἑπτὰ χιλιάδας ἀνδρῶν, πάντα γόνατα ἃ οὐκ ὥκλασαν γόνυ 
τῷ Βάαλ. 
Rom..: Κύριε, τοὺς πρυφῆτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, 
κἀγὼ ὑπελείφθην μόνος καὶ ζητοῦσιν τὴν ψυχῆν pov. ... κατέλιπον ἐμαυτῷ ἑπτακισ- 
χιλίους ἀνόρας, οἵτινες οὐκ ἔκαμψαν γόνυ τὴ Βάαλ, 


The inversion of the clauses in Romans, in verse 3 (Hebrew, 
verse 14), is without design. The substitution of the past tense (so 
also in the English Authorized Version, in Kings) for present or 
future is an allowable interpretation (though not a correct translation) 
of the Hebrew, representing God’s designed act as already com- 
pleted, and is here adopted as better suiting the application of the 
passage to the apostle’s time. The translation is, in the main, after 
the Septuagint, but with several changes of tense and of words. 
God’s consoling word to Elijah is not merely adopted by Paul as 
expressing the existing condition of things, but, as appears from the 
“then, therefore,” of verse 5 compared with verse 2, seems to be 
cited as a prediction or pledge of the reservation of a chosen body 
of Israel under the gospel. 


Text.—In verse 14 of Kings, Sept. καθεῖλαν and Paul’s κατέσκαψαν both 
fairly represent Heb. 10741; this variation from Sept., together with ὑπελείφθην 
for ὑπολέλειμμαι, μόνος for μονώτατος, the omission of λαβεῖν αὐτῆν, and the 


ROMANS. 155 


inversion of clauses, may be regarded as freedom of citation. In verse 18, the 
ΠΝ ΠῚ is to be taken as the preceding perfects with Waw.: “Thou shalt go 
and anoint Hazael and Jehu and Elisha; and those who escape Hazael and Jehu 
shall be slain by Elisha, and I will reserve seven thousand.” If the reservation 
be conceived of as commencing in the present, we may equally well render: 
“Ὶ do reserve.” The wording of this verse in Rom. departs so far from Sept., 
as well as from the Heb., that it may be taken as a free translation of the Ara- 
maic oral version: “I have left for myself,” instead of Sept. “thou wilt leave 
in Israel,” and Heb. “I wil! leave in Israel;” ἑπτακισχιλίους dvdpac, instead of 
ἑπτὰ χιλιάδας ἀνδρῶν ; omission of πώντα yovata; ἔκαμψαν for ὠκλασαν ; fem. τῇ 
Baad, for Sept. masc. τῷ Βάαλ. This fem. form of Baal seems to come, not from 
an androgynous conception of the god (Weiss, in Meyer’s Commentary), but 
from an identification, from a monotheistic point of view, of the god with his 
image (7 εἰκών) (Hengstenberg and others). _ Yet these variations may all be 
looked on as freedoms of quotation from memory, the form being adapted to 
the apostle’s discourse, while the essential meaning is preserved.’ 


Verse 8. 


There follow three quotations (two of which are blended in verse 
8) to show that those of Israel who were not chosen were hardened. 
The two citations of this verse are from Isa. xxix. 10, and Deut. 
xxix. 3 (4), freely after the Septuagint. 


Fleb., Isa. ‘‘Yahwe has poured out on you a spirit 
of deep sleep.” Deut. “And Yahwe has not given 
you . . . eyes to see and ears to hear, up to this day.” 

Sept. “The Lord has given you to drink a spirit of 
stupor.” 


Deuteronomy, in the Septuagint, as the Hebrew. 


fom. ‘God has given them a spirit of stupor, eyes 
not to see, and ears not to hear, up to this very day.” 


Zsa. xxix. το: DPYY-NS OY AIA mA AMT OI, JOD 

Sept.: Ὅτι πεπύτικεν ὑμᾶς κύριος πνεύματι κατανύξεως καὶ καμμύσει τοὺς ὀφθαλ- 
μοὺς αὑτῶν. 

Rom.: Ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ 
Ora τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας. 
ee ee π Ππὲὸπ͵πςὋΠὋΠὋΠ Ὃ  6ῤ ἷ ᾽'. -- 


1 See added note on p. 279. 


156 QUOTATIONS IN THE NEW TESTAMENT. 


Deut. xxix. 3: PIV] Ory) MINI Oy) ΠΡῪ) 32 039 MD poy 
TUT DI yt 
Sept.: Καὶ οὐκ ἔδωκε κύριος 6 θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν Kal 


Ora ἀκούειν ἕως τῆς ἡμέρας ταύτης, 


The Septuagint “‘ gave to drink” is interpretation of “poured out,” 
the spirit of stupor being conceived of as a drink, from the preceding 
verse of Isaiah ; and the “has given” of Romans is a loosely equiv- 
alent term, taken from Deuteronomy. The Greek word rendered 
stupor’? means properly “compunction, anguish of mind,” and 
then, apparently, the stupefaction produced by this feeling. 

Chapter xxix. of Isaiah begins with a denunciation of the mad 
folly of Jerusalem, for which this punishment of spiritual sleep and 
blindness is threatened; and the Deuteronomy-verse similarly up- 
braids the Israelites for their spiritual dulness in the presence of the 
great things that Yahwe had done for them in the march through 
the wilderness. Paul finds in these words a prediction of the indiffer- 
ence of Israel to the gospel, as may be inferred from the preceding 
verse: “only the chosen found what they sought [that is, salvation], 
and the rest were hardened, as it is written, God gave them,” etc. 


᾽ 


7εχί. τ Heb. 1911 means everywhere “a deep sleep,” namely, in Gen. 
) Ρ Ρ Σ 


ii, 21, xv. 12; 1 Sam. xxvi. 12; Job iv. 13, xxiii. 15; Prov. xix. 15; and is ren- 
dered in the Sept. by ἔκστασις, “trance” (Gen.) ; θάμβος, “amazement, stupor” 
(Sam.); φόβος, “fear,” or δεινὸς φόβος, “ terrible fear” (Job): and we may, there- 
fore, here render κατάνυξις by “stupor,” though in Ps. Ix. 5 it stands for Heb. 
MOAN, “reeling.” 


Verses 9, 10. 


From Ps. lxix. 23, 24 (22, 23). 


feb. “ Let their table before them become a trap, 
and a snare to them at ease; let their eyes be dark- 
ened that they cannot see, and make their loins con- 
tinually to shake.” 

Sept. “ Let their table be made before them a snare, 
and a requital, and an occasion of stumbling; let their 


ROMANS. 157 


eyes be darkened that they may not see, and bend 
thou their back continually.” 

fom. ‘ Let their table be made a snare, and a trap, 
and an occasion of stumbling, and a recompense to 
them” (and the rest as the Septuagint). 


Ps. \xix. 23, 24: TIWNA™ : win) opin may oma DInyw— Ὑν 5 
PWR ὙΠ ony NN ὉΠ» 
Sept.: 3 Γενηθήτω ἡ τράπεζα αὑτῶν ἐνώπιον αὐτῶν εἰς παγίδα καὶ εἰς ἀνταπόδοσιν 
καὶ εἰς σκάνδαλον. 24 σκοτισθῆτωσαν οἱ ὀφθαλμοὶ αὑτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον 
αὐτῶν διὰ παντὸς σύγκαψον. 
Rom.: 9 Τενηθῆτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ εἰς θῆραν καὶ εἰς σκάνδαλον καὶ 
εἰς ἀνταπόδομα αὐτοῖς, 1 σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοὺ μὴ βλέπειν, καὶ τὸν 
νῶτον αὐτῶν διὰ παντὸς σύνκαμψον. 


The Septuagint “requital” represents a different vowel-pointing 
of our Hebrew word, and gives an easier sense than the Masoretic 
reading “to them at ease;” “occasion of stumbling” corresponds 
to “snare,” loose rendering; “bend the back” is paraphrase (for 
elegance) of “shake the loins.” Romans inserts a fourth term, 
“trap,” in verse 9, perhaps a rhetorical addition, perhaps a recollec- 
tion of Ps. xxxv. 8 (Sept. xxxiv. 9), (or possibly a duplet), inverts 
the order of the Septuagint “ requital” and “stumbling,” and changes 
the former into “ recompense.” 

The psalm is a cry to God, out of great affliction, and in part an 
invocation of punishment on the psalmist’s personal enemies. It 
contains no reference to any deliverer but Yahwe, has no Messianic 
outlook ; but by a typical interpretation the writer was identified with 
the Messiah, and his enemies regarded as the enemies of the kingdom 
of God, as here, where Paul makes them the recreant Israel. Nei- 
ther the style nor the historical setting suits the time of David, to 
whom the psalm is ascribed in the title ; verse 35 (34) supposes a 
period of national disaster which rather points to the Assyrian or the 
Chaldean invasion. The “David” in Romans may be taken as a 
general designation of the book of Psalms; though it is. probable 
that the apostle, who was here occupied with something higher than 
questions of date and authorship, regarded this psalm as the pro- 
duction of King David. 


15 


io 6) 


QUOTATIONS IN THE NEW TESTAMENT. 


Text. — Instead of D198, Sept. seems:to have read mw, as in Ps. xci. 8, 
or ony τ, as in Isa. xxxiv. ὃ; and this suits the connection better. The θῆρα of 
Rom. means properly the act of hunting, or the animal hunted or taken; but 
in Ps. xxxv. 8 is Sept. rendering of Heb. NW, “net,” as the means of taking 
the prey, and in this sense is here employed. 


Verses 26, 27. 


Finally all Israel shall be saved. From Isa. lix. 20, 21, and 
ΧΧΝΊΪ. 9. 


F7eb, (lix.) “And there shall come to Zion a Goel, 
and to those who turn from transgression [or, rebel- 
lion] in Jacob... and this is my covenant with them: 

εν (xxvil.) ‘On this condition shall the iniquity of 
Jacob be covered [ov, forgiven], and this shall be all 
the fruit of taking away his sin.” 

Sept. “And on Zion’s account shall come the deliv- 
erer, and shall turn away impieties from Jacob, and 
this is the covenant from me to them: . . . for this 
reason the transgression of Jacob shall be removed, 
and this is his blessing when I take away his sin.” | 

Rom. “Οὐ of Zion shall come the deliverer, shall 
turn away impieties from Jacob, and this is the cove- 
nant from me to them, when I take away their sins.” 

Isa. Vix, 20, 21: “Ὁ Ὁ : ΤΠ DRI Apa pw rawr aia pry? NI 

27 VOR DIN 3. DN 

xxv 0; -.. WO) “Dh... - 

Sept.: (lix.) Kal ἥξει ἕνεκεν Σιὼν ὁ ρυύμενος καὶ ἀποστρέψει ἀσεβείας ἀπὸ 
Ἰακώβ. 51 καὶ αὕτη αὐτοῖς ἡ παρ' ἐμοῦ διαθήκη, εἶπε κύριος. (xxvii.) . . . ὅταν 
ἀφέλωμαι αὐτοῦ τὴν ἁμαρτίαν... .. 


Rom.: 35 Ἥξει ἐκ Σιὼν ὁ ρυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ ᾿Ιακώβ. 57 καὶ αὕτη 


αὐτοῖς ἦ παρ᾽ ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν. 


The Septuagint translates “ for Zion,” instead of the more natural 
“to Zion,” but without material change of sense ; the rendering of 
the next clause, “shall turn away iniquities from Jacob,” rests on a 
reading of the Hebrew that does not agree with the context so well 


ROMANS, 159 


as the Masoretic text ; in Isa. xxvii., the latter part of the verse shows 
that the expression which means literally “ in this,” 
condition” (namely, the removal of idolatry), rather than “on 


signifies “on this 


” {ἐ 


account of this, for this reason ; removed” is free rendering of 
“covered.” Romans, perhaps through inadvertence, possibly from 
some Greek manuscript, changes the first preposition from “on 
account of, for the sake of,” to “out of” (no additional Messianic 
sense is gained by this alteration), and in chapter xxvii. adopts 
only a detached clause, changing the singular “his sin” into “ their 
51η5. The citation is, with these slight exceptions, strictly after the 
Septuagint. 

In chapter lix. the prophet declares that the iniquities of Israel 
have separated them from God, but, on their expressing repentance, 
promises a Goel, or redeemer, to the repentant part of the nation, 
and adds, as Yahwe’s covenant, that his spirit and words shall remain 
with them forever; the statement in chapter xxvii. is that their in- 
iquity shall be forgiven on the condition that they put away the 
asheras (pillars of the goddess Ashera) and sun-images. The first 
clause might be rendered: “ he [Yahwe] shall come as God ;” and, 
in any case, the Goel is Yahwe himself, as appears from verses 16, 17, 
where Yahwe, seeing that no man came forward to deliver Israel, 
arms himself, and prepares to take vengeance on the enemies of his 
people, and bring salvation. The spiritual conception of these pas- 
sages, deliverance from sin through the truth, is fulfilled in Christian- 
ity, not to the literal Israel, but to all who believe ; and the apostle’s 
application of the words to Israelites as distinguished from Gentiles 
(verses 25, 26) seems not to be in accord with his argument in 
Rom. iv. 14, ix. 7, 8, where he says that the true Israel is not the 
bodily seed of Abraham, but they who lay hold of the promise by 
faith. 


Text. — Instead of our ‘ay, Sept. seems to have read, less well, av or 
av". 


Verse 34; τ Cor. ii. 16. 
From Isa. xl. 13. 


Feb, “ἌΝ ΠΟ has measured the spirit of Yahwe, and 
being his counsellor has given him information ?” 


100 QUOTATIONS IN THE NEW TESTAMENT. 


Sept. “Who has known the mind of the Lord, and 
who has been made his counsellor, who teaches him ?” 

Rom. “Who has known the mind of the Lord? or, 
who has been made his counsellor ?” 

Cor. ‘‘Who has known the mind of the Lord, that 
he should teach him ?” 


fsa. ΧΙ. 13: VW WEY, WN MT ΓΗ ΠΝ ᾿Ξ 
Sept.: Τίς ἔγνω νοῦν κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾶ αὐτόν; 
Rom.: Τὶς ἔγνω νοῦν κυρίου ; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; 


Cor.: "Εἰς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβεβάσει αὐτόν : 


Instead of “measured,” we might render “tried, proved, tested ” 
(as in Prov. xvi. 2, where a different form of the same verb is used), 
or “directed” (English Authorized Version), “regulated” (Cheyne); 
but “measure” agrees with the use of this verb in the preceding 
verse, “measured the heaven with a span.” Septuagint “ known” 
is probably intended to be the equivalent of “ measure ;” “ mind”? is 
also a general equivalent of “spirit,” for which, however, another 
Greek word is more commonly employed ; the insertion, “has been 
made,” perhaps represents a Hebrew word not in our text, but is 
more probably a loose translation of the latter. Romans omits one 
part of the Septuagint verse, and Corinthians another; the reading 
of Corinthians, “who [o7, that he] should teach him,” 
the Alexandrian and Sinaitic manuscripts of the Septuagint, but it is 


is found in 


doubtful whether this is a genuine Septuagint variation, or a conform- 
ity to the New Testament ; if the latter is the case, we must suppose 
that the variation is Paul’s, made after an oral Aramaic version of the 
time, or from rhetorical feeling, as giving a better turn to the expres- 
sion. The Targum of Jonathan here paraphrases: ‘ Who has estab- 
lished [o7, prepared] the spirit of holiness in the mouth of all the 
prophets? is it not Yahwe, and the righteous, the servants of his 
word? he has made them know the words [o7, matters] of his good 
pleasure.” 


Verse 35. 


Continuation of the thought of the preceding quotation: ‘ Who 
has first given to him, and it shall be recompensed him?” From 


ROMANS. 161 


Job xli. 3, of which the Hebrew reads: “Who has been beforehand 
with me [Yahwe], that I should repay him?” The Septuagint here 
renders incorrectly : “ Who shall resist me and abide?” but the Latin 
Vulgate has, correctly after the Hebrew, and almost identical with 
Romans: “ Who has given me before, that I should return it to him?” 
The apostle follows the Aramaic translation (this being, perhaps, a 
sort of proverbial saying, of which the Aramaic form, heard in the 
synagogue, would cling to the memory), only changing the person 
from the first to the third, to suit the form of his discourse. 


Fob xli. 3: DIWNY IDIPT "19 
Sept.: Τίς ἀντιστήσεταί μοι καὶ ὑπομενεῖ ; 
Rom.. Τίς προέδωκεν αὐτῷ καὶ ἀνταποδοθήσεται αὐτῷ ; 


ΕΟΜ. xii. 


The quotations are ethical precepts. 

Verse 16. “ΒΕ not wise in your own conceits.” 
After such passages as Prov. xii. 15, xxvi. 12. 

Perse 17 :. 2 Cor. will. 27. 


From Prov. iii. 4. 


ffeb. “‘ And thou shalt find favor and good under- 
standing in the eyes of God and man.” 


Sept., verses 3, 4. “And thou shalt find favor. And 
devise excellent things in the sight of the Lord and of 


᾽ν 


men. 


fom. “ Devising excellent things in the sight of all 
men.” 


Cor. “For we devise excellent things not only in 
the sight of the Lord, but also in the sight of men.” 


Prov. iii. 4: OW) ON cra 20 So”) pN-NYD 
Sept.: Καὶ προνοοῦ καλὰ ἐνώπιον κυρίου καὶ ἀνθρώπων. 
Rom.: Προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων. 


Cor... Προνοοῦμεν καλὰ οὗ μόνον ἐνώπιον κυρίου ἀλλὰ καὶ ἐνώπιον ἀνθρώπων. 


102 QUOTATIONS IN THE NEW TESTAMENT. 


Freely after the Septuagint, which here misunderstands the He- 
brew (taking ow as a verb). 


Verse 19; Heb. x. 30. 
From Deut. xxxii. 35. 


“εὖ. “Τὸ me belongs vengeance and requital.” 

Sept. “In the day of vengeance I will requite.” 

Rom., Hebrews. ‘To me belongs vengeance, I will 
requite,” 


Deut. xxxii. 35: pow ὉΡ2 % 
ept.: Ἔν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω. 


Rom., Heb.: ᾽᾿Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω. 


The terms of the quotation are taken from the Septuagint ; and the 
form of the sentence follows the Septuagint in the second half, but 
the Hebrew in the first. It seems to be a quotation from memory, 
in which, while the familiar Greek words are used, the construction 
is in part taken from some current translation, probably the syna- 
gogal Aramaic version; and it may be that the identity of form 
in Romans and Hebrews points to a proverbial saying (so Weiss in 
Meyer), derived, of course, from current versions. The New-Testa- 
ment rendering is, in fact, identical with that of the Targum of 
Onkelos. The antithesis which the apostle emphasizes in Romans, 
between vengeance by God and vengeance by man, is not found in 
Deuteronomy, where it is merely said that God will take vengeance 
on the enemies of his people. In Hebrews the application is, that 
God will judge those who, having professed themselves his servants, 
are afterwards unfaithful, and fall away. 


Text.— The existing Heb. manuscripts offer no variations, and the transla- 
tion of Onkelos may be only an expansion for emphasis. Yet Sept. seems to 
have read, DOWN Ὁ") DVS, and we may conclude that DOWN stood in some 


Heb. manuscripts. Paul’s agreement with Onkelos points to an oral Aramaic 
translation from which both drew. 


Verse 20. 


Against self-revenge. From Prov. xxv. 21, 22. 


ROMANS. 163 


Heb. “1 thine enemy hunger, give him bread to 
eat, and if he thirst, give him water to drink; for 
[thus] thou shalt lay coals of fire on his head, and 
Yahwe will recompense thee.” 

Sept. (almost literally after Heb.). “If... feed 
him... give him to drink; for, by so doing, thou 
shalt heap” ««. 

Rom. Identical with Sept. 


The sense is, that kindness to an enemy will overwhelm him with 
shame and repentance. 


Prov. xxv. 21, 22: DY) PVA NY ON ond andvoxn ἤΝ) ΡΟΝ σι 
: πεν» ANN AMS oom 5352 
Sept., Rom.: κι Ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτὸν, ἐὰν διψᾷ, πότιζε αὑτόν. 
33 τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. 


Rom. xiv. 11: ISA. xlv. 23. 


Ffeb. “ By myself I swear ... that to me every 
knee shall bow, every tongue shall swear.” 


The Vatican Septuagint as the Hebrew, except the last clause, 
“shall swear by God.” 


Rom. “ As I live, says the Lord, to me every knee 
shall bow, and every tongue shall confess to God.” 


With the last clause, which is not found in the Hebrew, the Vati- 
can Septuagint, or the Aramaic (Targum or Peshitto), agrees the 
Alexandrian Septuagint, which, however, is open to the suspicion of 
having been conformed to the New Testament (as in the Old 
Testament it has been conformed to the Hebrew). 


fsa. xlv. 23: “Ὁ PIQA “PD 25 KID MPT 59 Nyy cAI) 13 

WI. PIA 73 

Sept.: Kar’ ἐμαυτοῦ ὀμνύω, εἰ μὴ ἐξελεύσεται ἐκ τοῦ στόματός μου δικαιοσύνη, οἱ 

λόγοι μου οὐκ ἀποστραφήσονται, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ ὀμεῖται πᾶσα γλῶσσα 
τὸν θεόν. 


164 QUOTATIONS IN THE NEW TESTAMENT. 


Rom.: Ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γύνυ καὶ πᾶσα γλῶσσα ἐξομολο- 
γω, μῦς μ sole 
γήσεται τῷ θεῷ. 


The “confess” of the apostle, a loose synonyme of “ swear,” may 
be taken from the oral Aramaic rendering. The “as I live” is a 
common prophetic expression, literally, “ by my life [I swear],” here 
substituted for “ by myself I swear,” as a more seemly formula. The 
“by God” of the Septuagint (Romans, “to God”) is free hermeneu- 
tical addition, common in the Septuagint and Targums. 

In Isaiah, God announces that all nations shall abandon their idols, 
and worship the God of Israel, bend the knee to him in token of 
allegiance, swear by him as their God. The apostle, laying the stress 
on the term “confess” (which, however, is not properly in the 
Hebrew), finds here a prediction (“for it is written”) of the last 
judgment : we must not judge our brethren, says he, seeing we shall 
all be judged by God. The context thus favors the rendering “con- 
fess” in Romans, and not “ give thanks or praise.” 


Text.— The Pael of Ὁ}, used in the Targum of Jonathan as the rendering 
of Heb. Y3W), “swear,” may also mean “confirm, vouch, declare a thing to be 
so,” whence may have come Paul’s “confess.” 


Rom. xv. 


The quotations refer to Christ’s suffering, and the announcement 
of the gospel to the Gentiles. 


Verse 3. 
From Ps. lxix. 10 (9). 
ffeb. (with which agree Sept. and Rom.). “The 


reproaches of those who reproached thee have fallen 
upon me.” 


Ps. xix. 10: “Oy 325) Pa nN 
Sept. Rom.: Ot ὀνειδισμοὶ τῶν ὀνειδιζύντων σὲ ἐπέπεσαν én’ ἐμέ. 


The psalmist describes the sufferings he endures from the enemies 
of the God of Israel, or of his faithful worship; the apostle refers 


ROMANS. 165 


the utterance to the Messiah, and cites the unmerited sufferings of 
Christ as a motive for our bearing the burdens of others. 


Verse 9. 
From Ps. xviii. 52 (49) (2 Sam. xxii. 50). 


Fleb. ‘Therefore 1 will praise [ov, acknowledge] 
thee among the nations, O Yahwe, and to thy name 
I will sing.” 


So the Septuagint and Romans, with omission of the vocative ; 
but in Second Samuel the Septuagint has “in thy name,” by a mis- 
reading of the text (2 for ἢ). 


Ps. xviii. go: ΤΉΝ JWI MAD ovII ΤῊΝ 3: 
Sept.: Διὰ τοῦτο ἐξομολογῇσομαΐ σοι ἐν ἔθνεσι, κύριε, Kai τῷ ὀνόματί cov ψαλῶ. 
τορι. : Διὰ τοῦτο ἐξομολογῆσομαΐ σοι ἐν ἔθνεσι καὶ τῷ ὀνόματί σου ψαλῶ. 


The psalmist’s declaration of his purpose to praise the power and 
goodness of his God among the other nations is applied by the 
apostle Messianically. 


Verse 10. 


The same thought, from Deut. xxxii. 43, after Septuagint: “ Re- 
joice, O nations, with his people.” 


Deut. xxxii. 43: VOL OV IW 
Sept., Rom.: Εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ. 


The rendering of the Hebrew is doubtful. The most natural 
translation of the words as they stand, “O ye nations, make his 
people to rejoice,’ does not suit the connection, nor does the trans- 
lation of the Septuagint, which is, besides, difficult if not impossible, 
with our Hebrew text. The preceding context describes the ven- 
geance of Yahwe on Israel’s enemies: “I lift my hand to heaven, 
and say, As I live forever, if I whet the lightning of my sword, and 
my hand lays hold on judgment, I will render vengeance on my 
adversaries, and repay those that hate me; I will make my arrows 
drunk with blood, and my sword shall feed on flesh, with the blood 


166 QUOTATIONS IN THE NEW TESTAMENT. 


of the slain and the captive, from the head of the leaders of the 
enemy.” Then follows our passage: “ Rejoice ... for he will 
avenge the blood of his servants, and will render vengeance to his 
adversaries, and will be merciful to his land, his people.” From 
the connection we should here expect a sentiment unfriendly to the 
“nations,” to whom the song is hostile throughout ; and a compari- 
son with Jer. xxxi. 7 (which resembles this verse in tone and lan- 
guage) would suggest some such translation as, “ rejoice among the 
nations for his people”’ (by a slight change of the text), Israel being 
supposed to be in exile, as in verse 26 of our chapter, but with 
prospect of deliverance. In any case, the thought expressed is 
the triumph of Israel over its enemies, and not the extension of the 
knowledge of the God of Israel among the nations of the earth. 


Text.—The Sept. seems to have read, WYNN OV] 1299, and to have 
rendered DN “with;” or it read, by doubling, 3)’ OY, “with his people.” The 
pointing 19’, “with him,” gives no good sense. The insertion of 3 before Ὁ 
and 9 before 1}! would give the translation above suggested, which, however, 
would be somewhat unnatural in the connection. The Vulgate rendering, 
“Jaudate gentes populum eius,” is also here unsuitable and incorrect. 


Verse τι. 


Continuation of the above. From Ps. cxvii. 1, after the Septua- 
gint, with one inversion and one change of person, both unimportant. 


FIcb. ‘“‘ Praise Yahwe, all ye nations, celebrate him, 
all ye peoples.” 


So the Septuagint and Romans: “ Praise, all ye nations, the Lord, 
and let all the peoples praise him.”” The change of order: “ Praise, 
all ye nations, the Lord,” seems to be a rhetorical variation, to gain 
variety in the two clauses. The Alexandrian Septuagint and the 
Sinaitic agree with the New Testament, but there is no reason for 
supposing that they give the genuine Septuagint text. 


Ps. οχνῆ ας DYDRTAH-OD sAIMaw ὈΝ 2.3 AAA Yoo 
Sept.: Αἰνεῖτε τὸν κύριον πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν πάντες οἱ λαοί, 
Rom.: Αἰνεῖτε πάντα τὰ ἔθνη τὸν κύριον, καὶ ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί, 


ROMANS. 167 


The psalmist calls on the nations to praise Yahwe for his mercy 
to Israel; this is taken by the apostle to signify or involve the an- 
nouncement of the gospel to the Genules. 


Verse 12. 


The same. From Isa. xi. 10, after the Septuagint, with omission 
of several words as unnecessary. 


Fleb. “ Απά it shall come to pass in that day, the 
root of Jesse who stands as an ensign of the peoples, 
to him shall the nations resort.” 

Sept. “ And there shall be in that day the root of 
Jesse, and he who arises to rule over the nations — 
on him shall the nations hope.” 

Rom. “ There shall be the root of Jesse,” etc. (as 
the Septuagint). 


fsa. xi. 10: DID rox DDy. Ὁ) Ty WR ow WW sw ora mn 
way 
Sept.: Kai ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ pila τοῦ ᾿Ιεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν 
ἐθνῶν, ἐπ᾿ αὐτῷ ἔθνη ἐλπιοῦσι. 
Rom.: Ἔσται ἡ ῥίζα τοῦ ᾿Ιεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ’ αὐτῷ ἔθνη 
ἐλπιοῦσιν. 


The reference in Isaiah is to the delivering Davidic king, a tem- 
poral sovereign, who should rule in Jerusalem in righteousness, —a 
conception which was fulfilled, as to its spiritual content, in Jesus of 
Nazareth, and so the passage is applied by the apostle. The “root 
of Jesse’”’ is to be understood, after verse 1, as a sprout from the root 
of the Davidic family, a descendant of David; the expression con- 
tains no allusion to meanness of origin, but merely states that the 
coming king, the victorious head of Israel, who shall enjoy the hom- 
age of the nations, shall be of the stock of David. The Septuagint 
“arises to rule” is paraphrase of “stands as ensign,” the ensign or 
banner determining the movements of the army ; and “hope” is also 
apparently a free rendering, instead of “seek, resort to.” 


108 QUOTATIONS IN THE NEW TESTAMENT, 
Verse 21. pre 


From Isa. 11]. 15, after the Septuagint (with change in order of. 
words), which is here not correct. 


ffeb. ** What had not been told them they shall see, 
and what they had not heard they shall understand.” 

Sept., Rom. “They shall see to whom no tidings of 
him came, and they who have not heard shall under- 
stand.” 


Isa Vii, 15: 33ND ἩΡ ΘΝ wer aw omy sao-Nd awe 15 
Sept.: Ὅτι oi¢ οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται, καὶ of οὐκ ἀκηκόασι συνῆσουσι. 
Rom.: "Opovra οἱς οὐκ ἀνηγγέλῃ περὶ αὐτοῦ καὶ of οὐκ ἀκηκόασιν συνήσουσιν. 


The Septuagint takes the relative pronoun as masculine subject 
of the verbs “see” and “ understand,” instead of neuter object ; but 
the general sense is not thereby affected. 

The passage describes the fame which the servant of Yahwe, the 
righteous Israel, should attain, — that is, the extension of the knowl- 
edge of Israel’s God among the nations ; and the apostle cites it (in 
the Messianic sense) as the ground or justification of his plan of 
preaching the gospel in places where it had not been heard. The 
“to him” of the Septuagint comes from a misreading of the Hebrew 
LGxt. 


Text. — For on, Sept. read yoy. The change in the order of words in 
Rom. (putting ὄψονται first) is perhaps for the sake of simplicity and directness 
of construction. 


FIRST CORINTHIANS, 169 


FIRST CORINTHIANS. 


1 Cor. i. 
Verse 19. 


From Isa. xxix. 14, after the Septuagint, with change of one 
word. 


Feb. “The wisdom of its [Judah’s] wise men shall 
perish, and the sagacity of its sagacious men shall hide 
itself.” 4 

Sept. “1 will destroy the wisdom of the wise, and 
hide the sagacity of the sagacious.” 


Corinthians has “ reject,” instead of “hide,” as a stronger expres- 
sion. ‘The change of construction in the Septuagint seems to rest 
partly on difference of the Hebrew text (“ destroy,” instead of “ per- 
ish’), and the second verb is then conformed to this. 


Zsa. xxix. 14: VANDA 193) AYIA YIN ADIN AN) 
Seft.: Καὶ ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν κρύψω. 
Cor.: ᾿Απολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετῆσω. 


The dealing of God with the unholy wisdom of Judah αἱ this 
particular time is erected by the apostle into a general principle of 
the divine action, but with special reference to methods of salvation 
originated by man. 


Text.—Sept. may have read ΤΥ ΔΝ, instead of M738, and perhaps also 
VND, instead of WON. 


170 QUOTATIONS IN THE NEW TESTAMENT, 


Verse'31; 2 Cor, x. 17; 


From Jer. ix. 22, 23 (23, 24), abridged after the Septuagint 
(verses 23, 24). 


“εὖ. “Thus says Yahwe, Let not the wise man 
glory in his wisdom, and let not the mighty man glory 
in his might, let not the rich man glory in his riches, 
but in this let him that glories glory, in understanding 
and knowing me, that I am Yahwe, who executes 
mercy, judgment, and justice in the earth.” 


So the Septuagint. 


Cor. “ Let him that glories glory in the Lord.” 


Ser. ix. 22, 23: Doane Sbam ΠΝῚΣ 
Sept.: Ἔν τούτῳ καυχάσθω ὁ καυχώμενος. 
Cor.: Ὃ καυχώμενος ἐν κυρίῳ καυχάσθω. 


The prophet’s exhortation to the men of his day (not long before 
the Chaldean attack) was to find the ground of their self-gratulation 
in the fact that they knew the Lord to be a God of mercy and 
justice, who would punish, yet spare his people: this is used by 
the apostle, with a slight modification of form, but retention of the 
essential meaning, in illustration of his preceding argument, that we 
are to look for salvation, not to schemes of man’s devising, but to 
Christ Jesus, who is foolishness to the wise of the world, but is made 
by God wisdom and redemption. 


Text. — Boh! (A Tliche Citate, on this passage) supposes that the Aramaic 
version, reading 15, instead of MNT, rendered, “in Yahwe [the Lord] let 
” and that this clause gives Paul’s quotation. But this 
change of text does not accord with the context: the “in this” is necessary, 
and an abridgment of a long passage is not unusual in the New Testament. 


him that glories glory; 


1 Cor. ii., iii. 


Further discussion of the wisdom of God as opposed to the 
wisdom of men. 


FIRST CORINTHIANS. 171 


Chapler ii. 9. 
From Isa. Ixiv. 3 (4). 


fleb. “ From of old men have not heard, not per- 
ceived with the ear, eye has not seen a God beside 
thee, who does [gloriously] for him who waits on him.” 

Sept. (verse 4). ‘From of old we have not heard, 
nor have our eyes seen a God beside thee, and thy 
works which thou wilt do for those who wait for 
mercy.” 

Cor. ‘Things which eye has not seen and ear has 
not heard, and which have not entered into heart of 
man, whatever things God has prepared for those who 
love him.” 


The Septuagint seems to give a free translation of our present 


Hebrew text: the “we” is indefinite subject, like “men” (not 
expressed in the Hebrew); the second “heard” (perceived with the 
ear) is omitted as an unnecessary repetition ; ‘ thy works” is inserted 
as necessary complement to “wilt do” (the Hebrew has simply 
“does, er, will do”) ; “mercy” also may be inserted as natural 
complement of “wait for ;”’ 
may be conformity to “beside thee.” The Hebrew text of the 


Septuagint may, however, have differed from ours. Paul gives a free 


and the second person, “thou wilt,” 


expanded rendering after the Septuagint, taking only the general idea 
from the Old-Testament passage. The clauses relating to seeing and 
hearing are given nearly as the Septuagint, and the next, “which 
have not entered into the heart of man,” is added for emphasis ; 
Septuagint, “the works which thou wilt do,” becomes “ whatever 


’ 


things God has prepared ;” instead of “those who wait for mercy,” 
Paul takes the more general (vaguely equivalent) expression, “ those 
who love him,” as more suitable in tone to the gospel. 

The prophet, picturing the desolations of the exile, wishes that 
God would intervene on his people’s behalf, and refers to the great 
things of which he is capable (probably with allusion to the preced- 


ing history of Israel) for those who wait trustfully for his help. Such 


172 QUOTATIONS IN THE NEW TESTAMENT, 


great things God has prepared, says the apostle, in the mystery, for- 
merly hidden but now revealed, of salvation in Christ, which is the 
wisdom of God, unsuspected by the wise men of the world, made 
known to the believer by the Spirit. This he finds expressed in the 
words of the prophet, and he freely alters the original to suit his 
argument. 


Chapter iii. 19. 


From Job v. 13, “ He who takes the wise in their craftiness.” 
So Corinthians. The Septuagint has: “in [their] prudence” (a7, 
wisdom). 


Fob v.13: DDWA OPIN 339 
Sept.: Ὁ καταλαμβάνων σοφοὺς ἐν τὴ φρονήσει. 
Cor. : 'O ὁρασσύμενος τοὺς σοφοὺς ἐν τὴ πανουργίᾳ αὐτῶν. 


Paul cites probably (since the body of his quotations does not 
show a reference to the Hebrew) from an Aramaic version, which™ 
was nearer the Hebrew than is our Septuagint text; not, however, 
because it was a more accurate rendering (for he often follows an 
incorrect translation of the Septuagint), but probably because this 
proverbial expression was familiar to him in its Aramaic form. 


Chapter 111. 20. 
From Ps. xciv. 11, after the Septuagint. 


feb. ‘‘ Yahwe knows the thoughts of man that they 
are vanity.” 

Sept. ‘That they are vain.” 

Cor. ‘The Lord knows the thoughts of the wise 
that they are vain.” 

Ps.xciv.11: 927 AAD OW Mav ye AT 


Sept.: Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων ὅτι εἰσὶ μάταιοι. 
Cor.: Κύρως γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν ὅτι εἰσὶν μάταιοι. 


This alteration, from “man” to “the wise,” is either δὴ inadver- 
tence (result of quoting from memory), or, more probably, an inten- 


FIRST CORINTHIANS, 173 


tional change to suit the argument (the genus “man”’ including 
the species “ wise”). The change may have been suggested by the 


” 


context of the psalm, where the “brutish” and “ fools” might be 
understood of men wise in their own conceits ; or the. apostle may 
simply have chosen to state clearly the antithesis of wisdom and 
vanity, which is involved in the psalm-word, for by “man” the 
psalmist means the “ worldly-wise, self-sufficient, ungodly man,” and 
this is precisely what Paul means. The explanation that the “ wise ” 
comes from a current Aramaic text, which read “ Edom,” instead of 
“man,” “Edom” being then interpreted to mean “ wise” (from the 
well known wisdom of the Edomites), seems far-fetched. Both this 
and the preceding quotation are introduced by the formula, “It is 


written.” 


Text. — DW, instead of DW, is quite possible, but hardly probable. 


1 Cor. v.—x. 


Practical exhortations. 


Chapter v. 13. 


Excision of an immoral person from the church. The form of 
the expression, “put away the wicked man from among yourselves,” 
is adopted from the Septuagint, Josh. vii. 13 (story of Achan), “if 
you do not put away the accursed thing from among yourselves.” 
The Septuagint gives the Hebrew exactly. 


Fosh. vii. 13: DPBIPD OND oQyon-y 


Sept.: "Ewe ἂν ἐξάρητε τὸ ἀνάθεμα ἐξ ὑμῶν. 
Cor.: "Ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν, 


Chapter ix. οἱ 1 Tim. v. 18. 


From Deut. xxv. 4, after the Septuagint. 


ffeb. “Thou shalt not muzzle an ox while he is 
threshing.” 


174 QUOTATIONS IN THE NEW TESTAMENT. 


So the Septuagint, Corinthians, and Timothy; the last changing 
the order of the Greek words. 


Deut. xxv. 4: Wa WS ponn-nd 
Sept., Cor.: Ob φιμώσεις βοῦν ἁλοῶντα, 
Tim.: Βοὺν ἀλοῶντα οὐ φιμώσεις. 


The passage is cited to show that the Christian minister is entitled 
to pecuniary support from his brethren, and in Corinthians Paul adds 
that the command was originally given, not for the sake of the ox, 
but “altogether for our sake:’’ he means, perhaps, that the lesser 
reason is insignificant alongside of the greater; certainly the Deuter- 
onomic law was given in the interests of the laboring beast and his 
owner. 


Text.— Westcott and Hort have φιμώσεις, as Sept., with & A B3, etc.; 
Tischendorf reads κημώσεις, “ muzzle,” with B* D* F G, etc. If Paul used the 
latter term, it must be supposed that he translated this familiar saying from 
the Aramaic, instead of taking it from Sept. 


Chapter x. 7. 


From Exod. xxxii. 6, after the Septuagint, which renders the 
Hebrew with exactness: “The people sat down to eat and drink, 
and rose up to play.” The idolatry of the Israelites held up as a 
warning to the Corinthian Christians. 


Chapter x. 20. 


The expression used of the Gentiles, “they sacrifice to demons, 
and not to God,” is taken from the Septuagint, Deut. xxxii. 17, with 
change of tense from past to present. The Hebrew reads: “they 
[Israel] sacrificed to demons, not-god ;” the “demon” being any 
supernatural being, here equivalent to “ false god.” 


Deut. xxxii. 17: TON xo o> nar 
Seft.: Ἔρθυσαν δαιμονίοις καὶ ob θεῷ. 
Cor.: Ὅτε & θύουσιν, δαιμονίοις καὶ ob θεῷ θύουσιν. 


7εχί. --- Heb. W seems to have meant originally a supernatural being, infe- 
rior to the gods proper; in Assyrian it is the name of the bull-deities that 
guarded the entrances to temples and palaces. Among the Israelites, after they 
reached monotheism, it naturally came to signify all gods but the God of Israel. 


FIRST CORINTHIANS. 175 


Chapter x. 22. 


From the same passage, Deut. xxxii. 21, Septuagint, comes the 
expression, “ we provoke the Lord to jealousy.” 


Chapter x. 26. 


From Ps. xxiv. 1, after the Septuagint, which is identical with the 
Hebrew: “The earth is the Lord’s and the fulness thereof.” Cited 
to show that it is lawful to eat all things. 


΄ 


1 Cor. xiv. 21: ISA. xxvili. II, 12. 


“εὐ. ‘With stammerings of lip, and with another 
tongue will he speak to this people; because he said 
to them, This is the rest, give ye rest to the weary, 
and this is the repose — but they would not hear.” 

Sept. “ By reason of contemptuous words of lips, 
by means of another [ov, a strange] tongue, because 
they will speak to this people, saying, This is the rest 
to him who is hungry, and this is the ruin, and they 
would not hear.” 

Cor. ‘By people of strange tongues, and by the 
lips of strangers will I speak to this people, and not 
even thus will they hear me, says the Lord.” 


Πα. xxviii. τι, 12: TI DpA-OR Nay NMS [0 a na ΡΞ. 5} 
iow MON Νὴ Ὁ 
Sept.: ™ Διὰ φαυλισμὸν χειλέων, διὰ γλώσσης ἑτέρας. ὅτι λαλήσουσι τῷ Aad τούτῳ 
. . Β καὶ οὐκ ἠθέλησαν ἀκούειν, 
(ον. Ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τοῦτ΄, καὶ οὐδ᾽ 
οὕτως εἰσακούσονταϊί μου. 


It is clear that Paul here follows not the Septuagint, but an Ara- 
maic version. But how far the deviations from the Hebrew are due 
to this version, and how far to the apostle himself, it is difficult to 


176 QUOTATIONS IN THE NEW TESTAMENT. 


determine. The Septuagint takes the word for “ stammering, barbar- 


ous or foreign utterance,” in the sense of “depreciation, scornful 


utterance,” which it puts into the mouth of the Israelitish rulers (see 
verses 7, 8), making the verb plural, “ they will speak,” and transpos- 
ing the “because” (ws); it then omits “ give ye rest” (by homoi- 
oteleuton, or from similarity of forms), and writes “hungry” for 
“weary” (slight difference of text), and finally renders by the 
possible but here improbable “ ruin,” instead of “rest, repose.” It 
thus makes the passage nearly unintelligible. ‘Ihe later Aramaic 
version also (Targum of Jonathan) has no clear notion of the mean- 
ing. It renders: “For, with change of speech and with a tongue 
of scorn this people mocked in the presence of the prophets who 
prophesied to them; for the prophets said to them, This is the sanc- 
tuary, worship in it, and this is the possession of the house of rest — 
and they would not receive instruction.’”’ The earlier (oral) Ara- 
maic version was more literal, but may have failed to catch the 
prophet’s meaning; Isaiah’s somewhat obscure discourse here re- 
quires a careful study that the early translators and paraphrasts seem 
rarely to have given. In the verbal translation, indeed, Corinthians 
here departs very slightly from the Hebrew. The prophet’s order of 
“lip” and “tongue” is inverted; and instead of “ stammerings 
of lip” (which the connection rather favors), we have ‘stammerers 
of tongue, people speaking a strange tongue,” which, however, 
amounts to the same thing; the change from third person, “he will 
speak,” to first person, and the emphatic, “not even thus,” may be 
the allowable freedom of the apostle. But by the omission of the 
central part of the passage, a turn is given it not found in the origi- 
nal. The Hebrew has: “God will speak to this people by a foreign 
tongue, because he said to them, This [trust in him] is the rest, and 
they would not hear:” their failure to hear thus refers to God’s 
previous exhortations, while in Corinthians it is made to refer to 
the speaking in strange tongues (glossolaly). The omission of the 
central part comes from the apostle, and not from the Aramaic 
version. 

The prophet, denouncing the blindness and debauchery of the 
people of Jerusalem (in the time of the Assyrian invasions), where 
“priest and prophet reeled with strong drink” (verse 7), describes 
a meeting with a party of these drunkards. “For whom do you take 


| 


FIRST CORINTHIANS, 177 


us?” say they, “for children? with your perpetual ‘command on 
command, command on command, rule on rule, rule on rule, a little 
here, a little there,’”” — and here the language imitates the drunken 
babble of the mockers. Then the prophet turns fiercely on them 
with the threat that God will speak to them with another sort of 
babbling, namely, the language of a foreign nation (to the ancients 
a foreign language was a babbling), because he had pointed out to 
them their true rest, and they would not hear. For their disobedi- 
ence and wickedness, he would bring the Assyrians on them. 

The apostle gives the verbal sense of the Hebrew, with general 
correctness in his translation, but explains (allegorically or typically) 
the “strange tongues” as the glossolaly, or speaking in foreign lan- 
guages, which was practised in religious meetings at Corinth, and 
gave rise to no little confusion. In the prophetic passage he finds a 
proof of the inferiority of glossolaly to prophecy ; for God spoke in 
these strange tongues to an unbelieving people (“they will not 
hear”), while prophecy is addressed to those who believe. There 
seems to be nothing but the merest verbal resemblance between the 
“tongues” of the prophet and the “tongues” of the Corinthian 
Christians: the first is a foreign nation brought in to punish dis- 
obedient Israel (and there is no indication in Isaiah of any further 
reference); the second is a religious exercise, possibly not always 
edifying, yet undertaken in a devout spirit. “The law” from which 
the quotation is made stands here for the whole Old Testament. 


Text. —Dv “3 = “stammerings of lip,” and not “stammerers,” which 
the parallelism does not favor. 


1 Cor. xv. 


Verse 27 (and 25). 
See on Heb. ii. 6-8. 


Verse 32. 


From Isa. xxii. 13, after the Septuagint. 


ffeb. “ Eat and drink, for to-morrow we shall die.” 


178 QUOTATIONS IN THE NEW TESTAMENT. 


Sept., Cor. “Let us eat and drink, for to-morrow 
we die.” 


Isa. xxii. τι: 19) WD 5. inv SiN 


Sept., Cor.: Φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν, 


Quoted by the prophet as the desperate exclamation of the people 
of Jerusalem, during the siege of the city by the Assyrians (probably 
Sargon), when God called on them to weep, but they, having no 
hope for the future, resolved to make the most of the present. 
Cited by Paul as what it would be natural for him and others to say 
if there were no hope of a future life (or, what is the same thing to 
him, the resurrection of the dead). 


Verse 45 (and 47). 


From Gen. ii. 7, after the Septuagint, which gives the Hebrew 
accurately: ‘Man became a living soul” (fsyche). Paul, expand- 
ing the expression, writes: “The first man Adam became a living 
soul,’ and adds, as an antithesis to be inferred from the general Old- 
Testament teaching: “The last Adam [the Messiah] a life-giving 
spirit”? (preuma). 


Gen. ii.7: 7 wa OWA ΠῚ 
Sept.: Kai ἐγένετο 6 ἄνθρωπος εἰς ψυχὴν ζῶσαν. 
Cor.: ᾿Εγένετο 6 πρῶτος ἄνθρωπος ᾿Αδὰμ εἰς ψυχὴν ζῶσαν. 


This antithesis between 2ενελε and pneuma, soul and spirit (Heb. 
nefesh and ruach), is not found in the Hebrew Scriptures; but 
various passages, held by the apostle to be Messianic (as Isa. xi., 
xlii. 1-4, xlix. 1-6), speak of the bringing of righteousness, light, 
and life to the people of God, so that Paul could naturally append 
this second clause as if it were a part of his quotation from the 
Scripture. The designation of the Messiah as “ the last Adam,” that 
is, the head of the last age of the world (belonging possibly to the 
Jewish thought of the time), is adopted by the apostle as a fitting 
expression of the position and function of the Christ (compare 
Rom. v. 12-21). ‘The Genesis-passage declares no more than that 
man, having been a bit of lifeless clay, was by the breath of God 


FIRST CORINTHIANS, 179 


transformed into a living being: Paul attaches to this statement the 
doctrine that the present body was made by God to serve the pur- 
poses of the fsyche, or animal-intellectual nature ; while the raised 
body, like that of Christ, will be pneumatical or spiritual, in that it 
will be a fit organ of the prewma, the higher spiritual nature by which 
we come to apprehend God and live in communion with him. 


Verse 54. 
From Isa. xxv. 8. 


“εὐ. “ He shall swallow up death forever.” 
Sept. ‘ Death has prevailed and,swallowed men up.” 
Cor. “ Death has been swallowed up unto victory.” 


Isa. xxv. 8: 11829 mypn yds 
Sept.: Κατέπιεν ὁ θάνατος ἰσχύσας. 
Cor.: Κατεπόθη ὁ θάνατος εἰς νῖκος. 


The quotation gives the sense of the Hebrew, with the substitu- 
tion of “unto victory” for “forever ;”’ the Hebrew expression is so 
rendered by the Septuagint in 2 Sam. ii. 26, Job xxxvi. 7, Jer. iii. 5, 
and by Aquila and Theodotion in our passage. Here, as elsewhere, 
the apostle, while adopting the Greek terms of the Septuagint (here 
the word for “swallow up”), gives a sense which agrees rather 
with the Hebrew than with our present Septuagint text: this fact 
(supposing our Old-Testament Greek text to be genuine) may be best 
explained by the supposition, that while he was accustomed to use 
the Greek version, and his memory was stored with its expressions, 
he in certain cases followed familiar Aramaic translations, which he 
would hear in the Palestinian synagogues or the talmudical schools, 
or certain modifications of Old-Testament passages which, as possibly 
here, had become proverbial. The Aramaic version here, perhaps, 
took the verb as passive, and “death” as the subject. 

The twenty-fifth chapter of Isaiah is a psalm of praise to the God 
of Israel, in anticipation of the rest and prosperity which he is to 
bestow on his people, among his blessings being the annihilation 
of death, which is hardly to be understood of the cessation of 
physical death (compare Ixv. 20, where death is regarded as the lot 


180 QUOTATIONS IN THE NEW TESTAMENT. 


of the restored nation), but rather signifies the removal of the pain 
and regret that it has hitherto involved (see xxxviii. 10-19), in 
accordance with which is added: “the Lord shall wipe away tears 
from off all faces ;”’ it is possible, however, that the prophet, looking 
on bodily death as a specific result of God’s anger against sin (Gen. 
iil. 17; Ps. lv. 24 [23]), looks also to its abolition as a part of the 
perfect happiness of the coming time. There is no question here 


of any death but the physical. But the prophetic-vision of perfect 
life is fulfilled in the clearer teaching of Christ ; it is in the consum- 
mation of the future life, says the apostle, that this word of Isaiah 
shall truly come to pass. 


Text. — Heb. N¥39 means “forever ;” but as the stem ΓΝ) signifies “to be 
prominent, stand at the head,” and the noun is used in the sense of “glory, 
renown, vigor,” Sept. could thence easily pass to the idea of prevailing strength 
(icxboac), or νῖκος, “victory.” The Peshitto renders: “to victory forever,” 
after both Sept. and Heb., a duplet. Aquila: καταποντίσει τὸν θάνατον εἰς νῖκος, 
“he will overwhelm [drown] death unto victory.” Symmachus: καταποθῆναι 
ποιήσει τὸν θάνατον εἰς τέλος, “he will cause death to be swallowed up to the 
end.” Theodotion: κατεπόθη 6 θάνατος εἰς νῖκος, as N.T. (so in the Hexapla, 
but, according to the Hexaplar Syriac, he read κατέπιεν). It was probably the 
authority of the Sept. that determined the rendering εἰς νῖκος. 


Verse 55. 
From Hos. xiii. 14, after the Septuagint with several changes. 


feb. “Where are thy plagues, O death ? where thy 
pestilence, O Sheol ?” 

Sept. ‘Where is thy penalty, O death? where thy 
sting, O Hades?” 

Cor. ‘‘Where, O death, is thy victory? where, O 
death, thy sting ?” 

Hos. xiii. 14: RY JOP “AK AY PII ΠΝ 


Sept.: Ποῦ ἡ δίκη cov, θάνατε; ποῦ τὸ κέντρον ovv, adn ; 
Cor.; Ποῦ σου θάνατε τὸ νῖκος ; ποῦ σου θάνατε τὸ κέντρον ; 


Sept. “penalty” and “sting” may be taken as free renderings for 
“plague” and “ pestilence, destruction,” though the second may be 


FIRST CORINTHIANS. 181 


based on a different Hebrew word from ours. Paul’s “ victory”’ is 
also a free modification of the Septuagint, apparently suggested by 
his preceding quotation: “death has been swallowed up unto vic- 
tory ;” the penalty inflicted by death involves its victory. Instead 
of the second “ death,” which is the reading of the best manuscripts 
and of Tischendorf and Westcott and Hort, some manuscripts (fol- 
lowed by the “xtus receptus) have “hades.” ‘The transposition of 
the vocative, “death,” is probably from the apostle himself. 

The prophetic passage is a declaration that Yahwe will have no 
mercy on Ephraim, but will abandon him to death: “Shall I ransom 
them from the hand of Sheol? shall I redeem them from death? 
where are thy plagues, O death? where thy pestilence, O Sheol? 
repentance shall be hid from my eyes:” death and Sheol are sum- 
moned to seize their prey. The apostle takes the questions in the 
inverse sense, using the words to express the triumph over death 
which God gives through Christ, —rather a free adoption of the 
language, than a quotation. 


T7ext.— The connection shows that the first four clauses of the Heb. verse 
are to be taken as questions. Instead of 20), “ pestilence, destruction,” Sept. 
may have read 13, “goad, sting,” which may have come by mistake of scribe 
from the preceding 127. For the authority for the second θώνατε, see Tischen- 
dorf. 


182 QUOTATIONS IN THE NEW TESTAMENT, 


SECOND CORINTHIANS. 


Chapter iii. 3. 


The expression, “written... not in tables of stone, but in 
tables that are hearts of flesh,” is suggested by Jer. xxxi. 33 (Sept. 
XXxViii. 33), and Exod. xxiv. 12. 


Chapter iii. 12-18. 


After Exod. xxxiv. 29-35 (Sept.). 


Verse 13. ‘‘ Moses put a veil on his face.” 


From verse 33 of Exodus. 


Verse 16. ‘When one shall turn to the Lord, the 
veil is taken away.” 


From verse 34: “when Moses went into the presence of the Lord 
to speak to him, the veil was taken away.” 


Verse 18. “ Glory.” 


From verses 29, 30, 35. . 

The apostle uses this narrative in a free way to illustrate Israel’s 
spiritual attitude : as a veil hid from the people the divine glory on 
Moses’ face, so a veil now hides from them the glory of Christ in 
their Scriptures; as Moses removed the veil when he stood face 
to face with God, so he who now comes to God thereby removes the 
veil which hides the truth from him. 


SECOND CORINTHIANS, 185 


Chapter iv. 13. 


From Ps. cxvi. 10, after the Septuagint (cxv. 1). 


Heb. “1 believe, though 1 said, 1 am greatly af- 
flicted, [though] I said in my haste, All men are liars.” 

Sept., Cor. “1 believed, therefore I spoke” (or, 
have spoken). 


Ps. cxvi. 10: ΝΣ °D ΝΗ 
Sept. Cor.: ᾿Ἐπίστευσα, διὸ ἐλάλησα. 


The connection of the psalm seems to require something like the 
above translation of this difficult passage. The psalmist is describ- 
ing his deliverance from a great danger or suffering, and, reviewing 
his experiences, his depression of mind, his despair of human help 
and human probity, he says, rejoicing in his present security: “I 
stand firm now in trust; for it is true, I spake [= said] in the 
bitterness of my suffering: I am greatly afflicted, my case is a hard 
one, and in my despair I judged men hardly.” The apostle, follow- 
ing the rendering of the Septuagint, takes the expression quoted to 
mean an utterance founded on conviction of truth, a speaking based 
on believing. 


Text. —*AJINT is absolute affirmation in present time: “I believe;” the 
context shows that in the past, during his suffering, he did not believe; 3 can- 
not mean διό, “ therefore,” a sense that it never has, but must here signify either 
(t) “that,” introducing the object of the verb “believe;” or (2) “when” or 
“if;” or (3) “for” or “because.” Of these, the first gives no good sense, nor 
the second taken merely temporally or conditionally: from the third, “I be- 
lieved, for I spoke,” we might get the idea that the speaking was the sign of 
believing, and thus the believing the ground or occasion of the speaking, which 
would give substantially the rendering of Sept.; but this is not in keeping 
with the context, since what he did speak was no sign of faith, but rather 
the contrary. The connection requires that a contrast be expressed between the 
writer’s present believing and his former state of fear and despair; so that we 
must render either, “I believe now [but I have not always believed], for I said,” 
etc.; or, “I believe, for I speak” (I was greatly afflicted); or, “I believe now, 
if indeed [= though] I said” (3 = “though,” as in Exod. xiii. 17). The trans- 
lation, “I believe, if I must say, I am greatly humbled” (or, distressed), is 
opposed by the context, which shows that the psalmist at the moment of writ- 


184 QUOTATIONS IN THE NEW TESTAMENT, 


ing is not distressed, but is rejoicing in his deliverance; the verb 137 is some- 
times, though rarely, followed by the words spoken, as in Gen. xli. 17; Exod. 
XXXil. 7. 


Chapter vi. 2. 


From Isa. xlix. 8, after the Septuagint, which gives substantially 
the sense of the Hebrew. 


fleb. “In the time of favor I answer thee, and in 
the day of salvation I succor thee.” 

Sept., Cor. ‘In an acceptable time I have heark- 
ened to thee, and in a day of salvation I have succored 
thee.” 


Zsa. xlix. 8: TAYY, TVW OI PII, ΠΕῪ nya 
Sept., Cor.: Καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας EBonOnod σοι, 


The Septuagint “acceptable time” is not quite the same as the 
Hebrew “ time [o7, season] of favor ;” the latter is the season when 
God favors his servants, the former the season when he accepts 
them ; the one represents God as active, the other as passive. 

In the prophet, this is an address to the servant of Yahwe, the 
righteous kernel of Israel, promising to invest him with spiritual 
power, that he may be a light.not only to his own people, but to 
other nations as well,—a hope that had its highest fulfilment in 
Christ ; and the apostle, regarding it as a direct prediction of him, 
adjures his brethren to see that the season when God thus dispenses 
favor and salvation to the Christ, and through him to men, is now. 

There follows an exhortation against contact with any defiling 
thing, supported by three quotations. 


Chapter vi. 16. 


From Lev. xxvi. 11, 12, and Ezek. xxxvii. 27, after the Septu- 
agint. 


fTeb, (Lev.). “1 will set my dwelling in your midst, 
and I will not abhor you, and I will walk in your 


SECOND CORINTHIANS. 185 


midst, and I will be your God, and you shall be my 
people.” (Ezek.). ‘‘My dwelling shall be among 
them, and I will be their God, and they shall be my 
people.” 


Septuagint the same. 


Cor. (with combination of the two passages, and 
condensation). “I will dwell among them, and walk 
among them, and I will be their God, and they shall 
be my people.” 


Zev. xxvi. 11, 12: “AM 022iN3 sAQHANM ... 023iN3 30 AN" 

ΣΌΣ) ἡ yam one ΟΝ 025 

Sept.: ™ Καὶ θήσω τὴν σκηνήν pov ἐν ὑμῖν, . . 12 καὶ ἐμπεριπατήσω ἐν ὑμῖν 
καὶ ἔσομαι ὑμῶν θεὸς καὶ ὑμεὶς ἔσεσθέ μου λαός. 

Ezek. xxxvii. 27: ὙΥΤΣ ΠΌΤ OOK oD ΠῚ ody, ΡΟ AID 

: Dy"? 

Sept.: Καὶ ἔσται ἡ κατασκήνωσίς μου ἐν αὐτοῖς καὶ ἔσομαι αὐτοῖς θεὸς καὶ αὐτοί 

μου ἔσονται Aadc. 
Cor.: ᾿Ενοικῆσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν θεὸς καὶ αὐτοὶ 


ἔσονταϊ μοὺ λαύς. 


The people of God, whether the nation Israel or the church of 
Christ, are the dwelling-place, the temple of God, and not to be 
polluted. Paul treats the passage in Exodus as having been directly 
affirmed of the Christian Church (“we are the temple of God, as 
God said,” etc.); that is, he regards the church of Christ as identical 
spiritually with the true church of Israel. 


Chapter vi. 17. 
From Isa. lil, 11, 12, after the Septuagint, with several changes. 


feb. “Touch no unclean thing, go forth out of the 
midst of her, purify yourselves, ye vessel-bearers [ 07, 
armor-bearers| of Yahwe, . . . for Yahwe goes before 
you, and the God of Israel is your rear-guard.” 


180 QUOTATIONS IN THE NEW TESTAMENT. 


The Septuagint has: ‘Come ye out from the midst of her, and be 
ye separate.” 


: 

Cor. (inverting the clauses, substituting the third 
plural for the third singular, and paraphrasing verse 
12). ‘Come ye out from among them, and be ye 
separate (says the Lord), and touch no unclean thing, 
and I will receive you.” 


Zsa. Nii. 11, 12: DPD PAD" ADIAD ΝΥ apzA-oN NOY OWN ἘΝΝ τὶ 
mT 
Sept.: ἘΠ Εξέλθατε ἐκεῖθεν καὶ ἀκαθάρτου μὴ ἅψησθε, ἐξέλθατε ἐκ μέσου αὐτῆς. .. « 
13 προπορεύσεται γὰρ πρύτερος ὑμῶν κύριος. 
Cor.: Διὸ ἐξέλθατε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ 
ἅπτεσθε" κἀγὼ εἰσδέξομαι ὑμᾶς. 


The “be separate” is meant as a synonym of “purify yourselves” 
(that is, by separation from what is unclean). ‘TI wili receive you” 
is a condensed paraphrase of “the Lord goes before you, and the 
God of Israel is your rearguard ;” or a free rendering of the Septua- 
gint, “the God of Israel is he who collects you together” (so also 
the Targum). The prophet’s exhortation to the captives in Baby- 
lonia, to guard themselves against (ceremonial) defilement in that 
idolatrous land, is transferred by the apostle to the Christians of his 
day, according to the principle of interpretation that whatever is 
addressed to Israel is at the same time a prediction respecting the 
times and people of the Messiah. 


? 


Chapter vi. 18; Heb. 1. 5. 


From 2 Sam. vii. 14. 


feb. “1 will be his father, and he shall be my son.” 


And so the Septuagint, with which Hebrews agrees exactly. 


Cor. (freely after Sept.). “I will be your father, and 
ye shall be my sons and daughters.” 


SECOND CORINTHIANS. 187 


The “ says the Lord almighty,” which is added in Corinthians, is 
taken from verse 8 of Saiuel. 


2 Sam. vii. 1g: 127 ἼΤ᾽ ΗΠ aNd W-mTME oN 
Seft., Heb.: "By® ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν. 
Cor.: ᾿Εγὼ ἔσομαι ὑμῖν εἰς πατέρα καὶ ὑμεῖς ἐσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας. 


The reference in Samuel is to Solomon, the son of David. The 
latter purposing to build a temple to Yahwe, the prophet Nathan is 
sent to say to him that not he shall build the temple, but his son, 
whom Yahwe will adopt as his son, chastising him if he do wrong, 
but establishing him and his house forever. This passage, partly 
because it speaks of a son of David, partly because of the “ ever- 
lasting kingdom” which seemed inappropriate to a simple earthly 
sovereign, was interpreted Messianically, and is adduced in Hebrews 
to prove the superiority of the Messiah over the angels, while in 
Corinthians Paul applies it to the followers of the Messiah, under- 
standing the original to refer to all the spiritual children of David. 
The passage in Samuel affirms the perpetual duration of the Davidic 
dynasty, —a hope not politically realized, but fulfilled, as to its spir- 
itual element, in Jesus. 


2 Cor. viii. 15: Exon. xvi. 18. 


Feb. ‘‘He who gathered much had nothing over, 
and he who gathered little had no lack.” 


So the Septuagint ; with which agrees Corinthians, with two un- 
important changes. 


Exod. xvi. 18: VON 8) wypem AIA Ay Rd) 
Sept.: Οὐκ ἐπλεόνασεν ὁ τὸ πολύ, καὶ ὁ τὸ ἔλαττον οὐκ ἠλαττόνησεν. 
Cor.: Ὃ τὸ πολὺ οὐκ ἐπλεόνασεν, καὶ ὁ τὸ ὀλίγον οὐκ ἠλαττόνησεν, 


The apostle bases an exhortation to liberality on the equality 
in the distribution of the manna: so, says he, it should be with 
brethren, —those that have more supplying the lack of those that 
have less. Strictly interpreted, the comparison does not hold: there 
God is the author of equality ; here, of inequality. 


188 QUOTATIONS IN THE NEW TESTAMENT. 
2 Cor. ix. 7: PROV. xxii. 9. 


ffeb. “Α kind man shall be blessed.” 

Sept. (verse 8). ‘God will bless a man who is 
cheerful and a giver.” 

Cor. ‘‘ God loves a cheerful giver.” 


Prov. xxii. ο: JID NAD PIV 
Sept.: "Avdpa ἱλαρὸν καὶ δότην εὐλογεῖ ὁ θεός. 
Cor.: Ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός. 


The apostle condenses from the Septuagint, for. “bless” substi- 
tuting “love,” as a more expressive synonym, and changing the 
tense to the present to secure the form of a general proposition. 
The Septuagint translates by “cheerful,” instead of “kind” (liter- 
ally, “good of eye”), and adds “ giver” from the context (the next 
clause is: “ because he gives of his bread to the poor”). It seems 
to have had a different Hebrew text from ours, or else there is a 
double translation of the same Hebrew (verse 9) in verses 8, 9, 
which read as follows: “ A man who is cheerful and a giver, God will 
bless ; but one shall bring to completion the folly of his works. He 
who has mercy on the poor shall himself be nourished, for he has 
given of his own bread to the poor.” The first and third clauses 
are substantially the same, and the second is perhaps repeated from 
the preceding verse. The verb in the first clause is taken as active 
(as it may be read); and the subject “God” is either supplied for 
clearness’ sake, or stood in the Hebrew text used by the translators. 

Compare Rom. xii. 8. 


2 Cor. ix. 9: PSs, exiiso. 


Feb. “‘ He scatters abroad, he gives to the poor, his 
righteousness endures forever.” 


So the Septuagint, except that it renders the two first verbs in past 
time, and writes at the end, “for ever and ever.” Corinthians is 
literally after the Septuagint, with “forever” (for brevity), instead 
of “for ever and ever.” 


SECOND CORINTHIANS. 189 


Ps. cxii.g: WI NY inpyy Ὀ 3 7) wa 
Sept.: ᾿Εσκόρπισεν, ἔδωκε τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ 
αἰῶνος. a 


Cor.: Ἑ σκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα. 
Exhortation to liberality. 


In verse 10 of Corinthians, occur expressions taken from Isa. lv. 
10, and Hos. x. 12: “seed to the sower, and bread for food” (Heb., 
“for,” or to, “the eater”), is from Isaiah; and “he shall increase 
the fruits of your righteousness,” from Hosea, after the Septuagint, 
“until the fruits of righteousness come to you,” where the Hebrew 
is, “ until he come and rain righteousness on you.” 


190 QUOTATIONS IN THE NEW TESTAMENT. 


GALATIANS. 


GAL. iii. 8: GEN. xii. 3, xviii. 18. 


Ffeb. (Gen. xii.). “All the families of the earth 
shall bless themselves in thee.” (Gen. xviii.) “ All 
the nations of the earth shall bless themselves in 


him.” 

Septuagint the same, except that it renders “shall be blessed,” 
instead of “bless themselves.” Galatians follows the Septuagint, 
combining the two passages, and abridging: “all the nations shall be 
blessed in thee.” 


Gen. xii. 3: TWA Nnavy 55 72 Ἰ2Ἴ2)) 

Sept.: Kai ἐνευλογηθήσονται ἐν σοὶ πᾶσαι ai φυλαὲ τῆς γῆς. 

Gal. : [Προϊδοῦσα δὲ 7 γραφὴ . . . προευηγγελίσατο τῷ ᾿Αβραὰμ] ὅτι ἐνευλογηθῆ- 
σονται ἐν σοὶ πάντα τὰ ἔθνη. 

Gen. xviii. 18: 2 3 

Sept.: ... ἐν αὐτῷ πώντα τὰ ἔθνη. .. 


The promise in Genesis is to the effect that Abraham (that is, his 
posterity) should be the example and illustration of blessedness for 
all peoples, and they should wish for themselves such blessing as he 
enjoyed. *Paul, following the translation of the Septuagint, takes this 
as a prediction of the blessing that the gospel (coming through the 
Messiah, the descendant of Abraham) should bring to the nations, 
who, being justified by faith, are thus blessed with believing Abra- 
ham (verse 9). The gospel, says the apostle (verse 8), was thus 
preached beforehand to Abraham. On the proper translation of the 
Hebrew, “ bless themselves,” see on Acts iii. 25. 


GALATIANS. 191 


GAL. iii. 10: DEUT. xxvii. 26. 


Heb. “Cursed is he who does not maintain the 
words of this law to do them.” 

Sept. ‘Cursed is every man who does not abide in 
all the words,” etc. 

Gal. ‘Cursed is every one who does not abide in 
all things written in the book of the law to do them.” 


Deut. xxvii. 26: DOW ΠΥ» MIATA WAT TAY OPN WR WK 

Sept.: 'Exuardparoc πᾶς ἄνθρωπος ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς λόγοις τοῦ νόμου 
τούτου ποιῆσαι αὐτούς. 

Οαΐ. : ᾿Επικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ 


νόμου τοῦ ποιῆσαι αὐτά. 


The additions of the Septuagint, “every man,” for “he,” and 
* all” before “the words,” are probably mere emphatic expansion, 
though perhaps they occurred in its Hebrew text; the “abide in,” 
instead of ‘‘ maintain,” comes from a slightly different reading of one 
word. Paul follows the Septuagint with variations: “every one,” 
for “every man,” may be intentional abridgment; “things written,” 
instead of “ words,’’ seems to be employed as suiting better the 
following expanded phrase, “the book of the law,” which is adopted 
(from Deut. xxviii. 58, xxix. 20 [21]) as a larger or more general 
expression than “this law.”” This last here means the code of Deu- 
teronomy, which at the time of its recension (about B. C. 622) was 
doubtless the only long code in existence among the Israelites: after 
the additions in Leviticus, Numbers, and Exodus were made, the 
expression “ book of the law” came to signify the whole Pentateuchal 
code, in which sense it is here used by Paul. 

The apostle also construes the curse more precisely than is in- 
tended by the old Hebrew code. ‘The latter means to say that he 
who does not with real purpose of heart maintain a general obedi- 
ence to the law is cursed, with the understanding that slight offences 
might be atoned for and forgiven, the reference being, moreover, 
mainly to external sins. The apostle, emphasizing the terms “ every 
one” and “all,” and taking the passage in a strictly literal way, 
draws from it the conclusion that no man could be saved by the law, 


192 QUOTATIONS IN THE NEW TESTAMENT. 


since none could render perfect obedience to its requirements: on 
the other hand, the law itself does expect men to live by it (Lev. 
xvill. 5 ; Ezek. iii. 21), demanding, not absolute perfectness in every 
point, but an inward disposition of soul towards obedience in fellow- 
ship with God. 


Text.—It is possible that the Heb. text of Sept. read: WS WRT WIS 
Dip" 85, the UN coming by scribal error from WN: this would give, “cursed 
is the man who,” whence, by natural expansion, “cursed is every man [or, 
every one] who;” D)P* might easily be read in manuscripts for D°p"; the inser- 
tion of 3 before ‘737 would be very natural in a copyist. It is hardly prob- 
able that the expression M1 1503 Ὁ ΞΠΞΙΤ 75, “all things written in the 
book of the law,” was found here in manuscripts; though it is certainly possible 
that it may have been introduced from Deut. xxviii. 58, xxix. 20. 


GAL...iii. 13; DEUT. xxi; 23: 


"εὐ. “One who is hanged is a curse of God.” 

Sept. ‘Cursed by God is every one who is hanged 
on a tree.” 

Gal. “Cursed is every one who is hanged on a 
ree.” 


Deut. xxi. 23: YOR DTN np-3 
Sept.: Ὅτι κεκαταραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου, 
Gal.; "Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. 


The “every” is inserted for fulness and emphasis; the addition 
“on a tree,” supplied from the context, may have stood in the 
Hebrew text of the Septuagint, inserted by a copyist out of fond- 
ness for fulness of expression. Paul omits the words “ by God,” 
either for brevity’s sake, or to avoid what might seem harsh in the 
connection. 

The sense of the law in Deuteronomy is not, “A man hanged is 
an act of contempt towards God, who created man in his image” 
(Talmud, Sanhedrin, 46", Rashi), or, “He is hanged because he 
despised God” (Sanhedrin, 45°, 46"); but, as the context shows 
(“that the land be not defiled’”’) and the Septuagint renders, “a 


GALATIANS, 193 


man who is hanged [a hanged corpse] is accursed of God as a 
criminal,” an unclean thing, which defiles the land, and must be 
buried out of sight before the day ends, Paul sees a connection 
between this law, and the fact that Christ was hanged on the cross: 
Christ, he would say, bearing man’s sin, and being by God made a 
curse, was, by the divine dispensation, hanged on a tree, that thus 
the outward form of the curse might be in accordance with the 
ancient law. 


Text.— Instead of Sept. κεκαταραμένος, Gal. has ἐπικατάρατος, a stronger 
term, not found in classic Greek, but employed by Sept. as rendering of 178, 
“cursed,” Gen. iii. 14, and elsewhere; ΠΡ, “curse,” is translated by ἐπικατά- 
pasic in Jer. xlix. 13 (Sept. xxix. 14). Paul may have read ἐπικατάρατος in his 
Sept. manuscript, or may have intentionally changed the reading for a more 
emphatic word, or have quoted inexactly from memory. 


GAL. τ 2) ISA, liv. 1; 


“εὐ. “ Shout, O barren, thou that hast not borne, 
break forth into shouting, and cry aloud, thou that 
hast not travailed, for more are the children of the 
desolate than the children of the married woman.” 

Sept., Gal. “ Rejoice, O barren, thou that bearest 
not, break forth and cry, thou that travailest not, for 
more are the children of the desolate than of her who 
has a husband.” 


fea. liv. 1: 92 DTD AIM’ YAY AN nye ΠῚ} kD Ap, 2. 

rmMaya 230 MDW 

Sept, Gal.: Εῤφράνθητι στεῖρα ἡ ob τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, 
ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. 


The prophetic passage (apparently a continuation of the section 
ending lii. 12) is an address to the ideal Zion (so Cheyne), who, 
now desolate in Jerusalem, is soon to rejoice in the return of her 
exiled children from Babylon, and to reach a higher prosperity than 


194 QUOTATIONS IN THE NEW TESTAMENT. 


ever before. Though the prophecy looks immediately to a purely 
local fulfilment, namely, the return of the people from captivity, it 
embodies the more general fact that God will multiply his servants ; 
and may thus apply to the Christian Church, as the apostle here 
explains it of the “Jerusalem above,” the spiritual Zion, the Church. 
But he further, in calling this spiritual Jerusalem “free” (verse 26), 
connects the quotation with his allegorical interpretation (verses 
24-26) of the story of Sara and Hagar (Gen. xvi., xxi.). Sara, he 
says, the free woman, whose son was born in accordance with the 
promise, represents the covenant and dispensation of promise, faith, 
freedom ; Hagar the bond-woman, who stood outside of the promise, 
the covenant of works and slavery: the last is Mosaism: the first 
is the church of Christ. In a general way it is true, that, in the 
Genesis narrative, Sarah and Hagar represent faith in God, and its 
absence ; and the allegorizing into which the apostle enters, at the 
close of his noble exposition of Christian freedom in chapter iv., is 
᾿ς in accordance with the hermeneutical methods of the times. 


GAL. iv. 30: GEN. xxi. Io. 


FTeb. “Send [or, drive] away this handmaid and 
her son, for the son of this handmaid shall not inherit 
with my son Isaac.” 


So the Septuagint, “ Cast out this handmaid,” etc. 


Gal. ‘Cast out the handmaid and her son, for the 
son of the handmaid shall not inherit with the son of 
the free woman.” 


Gen. xxi. το: DN TWINT-72 wry Ν 9. ΓΩΞ.ΠΝῚ ONT ΤΌΝ 0 
ΣΡΠΧ ΟΣ ΤΡ 
Sept.: Ἔκβαλε τὴν παιδίσκην ταύτην καὶ τὸν vidv αὐτῆς" ob γὰρ μὴ κληρονομῆσει 

ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου ᾿Ισαώκ, 
Gal.: Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὑτῆς" οὐ γὰρ μὴ κληρονομῆσει ὁ υἱὸς 


τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 


ι 


GALATIANS, 195 


The words are uttered by Sarah to Abraham, —the expression of 
a wife and mother jealous of her own rights (compare Gen, xvi. 
5, 6) and those of her son. The apostle, in pursuance of his argu- 
ment described above, cites this, by a similar allegorization, as a 
declaration of Scripture (‘but what says the Scripture ?”) concern- 
ing the freedom and privileges of Christians: we, he says, are 
children, not of the handmaid (Mosaism), but of the free woman 
(the church). In order to give the passage a more general form, 
he substitutes “the” for “this” in two places, and puts “the son 
of the free woman”’ for “ my son Isaac.” 


196 QUOTATIONS IN THE NEW TESTAMENT. 


EPHESIANS. 


EPH. ii. 13, 17: ISA. Ivii. 19. 


The words, “ He [Christ] brought good tidings of peace to you 
who were far off [Gentiles], and peace to those who were near 
[Jews],” are suggested by the prophet’s declaration that Yahwe will 
give “peace, peace to the far-off and the near ;”’ that is, either to all 
Israelites, wherever they might be, in Palestine or in Babylonia, or 
to Jews and Gentiles. The terms in Ephesians are taken from the 
Septuagint. 


Zsa. Wii. 19: IPN piny? ow ow 
Sept.: Εἰρήνην ἐπ’ εἰρήνην τοῖς μακρὰν καὶ τοῖς ἐγγὺς οὖσι. 
Eph.: Eipnyny ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς. 


EPH. iv. 8: Ps. lxviii. 19 (18). 


"εὐ. ‘Thou didst go up on high, thou didst lead 
captives captive, thou didst receive gifts among men.” 


So the Septuagint, which is followed by Ephesians, with some 
changes. 


Eph. “Having gone up on high, he led captives 
captive [and] gave gifts to men.” 


Ps. xviii. το: DIR ΓΙ ANPY “39 IW oi? Moy 
Sept.: "AvaBac εἰς ὕψος ἠχμαλώτευσας αἰχμαλωσίαν, ἔλαβες δόματα ἐν ἀνθρώπῳ. 
Eph.: [Διὸ λέγει] ᾿Αναβὰς εἰς ὕψος ἠχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν 


δύματα τοῖς ἀνθρώποις. 


EPHESIANS, 197 


The third person is substituted for the first in order to give the 
quotation the form of an assertion, which fits better into the argu- 
ment than an address. The “gave,” 
is a direct change of the text. 

The psalm is a triumphal ode, apparently written for some temple- 
celebration ; describing in its first half the march of Yahwe before 


instead of “ didst receive,” 


Israel into Canaan, from Sinai to Mount Zion, which God chose, in 
preference to other hills, as the place in which he would dwell for- 
ever, verse 17 (16). The psalmist goes on to describe the victorious 
power of the God of Israel: his chariots are thousands in number, 
he has gone up to sit on his throne as a conquering king, the cap- 
tives taken in war are led in his train, and the subject nations bring 
gifts in token of their allegiance. Whether the throne to which he 
ascends is the temple, or heaven, is not clear ; the immediate context 
favors the former supposition. Though there is no reference in the 
psalm to any deliverer but Yahwe, yet the glorious future which it 
predicts for Israel, verses 32, 33 (31, 32), naturally led, in later 
times, to a Messianic interpretation, such as is here given in Ephe- 
sians. According to this, it is Jesus Christ who ascended into 
heaven, after having descended into Hades, and, in his exaltation, 
led men captives to his salvation. We should then expect it to be 
said, as in the psalm, that in his position as king he received gifts 
from men; instead of which, the psalm-passage is represented as 
saying that “he gave gifts to men.” Whence comes this rendering 
“gave” for the “took” of the original? It appears that such a 
translation existed among the Jews; for it is found in the Peshitto- 
Syriac and the Targum, of which the latter certainly, and the former 
probably, was made under the influence of the synagogal Aramaic 
paraphrase. From the Targum, though it is, in its present form, 
a late production, we may get some idea of how our passage was 
understood in the schools. Its translation (avoiding the anthropo- 
morphism of the Hebrew) reads: “Thou didst ascend to the firma- 
ment, O Moses the prophet, thou leddest captives captive, thou didst 
teach the words of the law, thou didst give gifts to men;” from 
which we may infer that in this picture of the divine majesty it was 
felt not to be appropriate that God should receive gifts. If, as is 
probable, such a feeling existed when our Epistle was written, we can 
understand how a current paraphrase embodying this conception 


198 QUOTATIONS IN THE NEW TESTAMENT. 


might be adopted here. The translation “gave” may have been 
reached by the reflection, that, if God received gifts from men, it was 
in order that he might dispense them to men (the Targum says, 
through Moses). And so the Messiah is regarded, in our passage 
in the Epistle, as bestowing various gifts on the church according to 
its various needs; while in the psalm it is God who, as victorious 
sovereign, receives from his subjects the tokens of their homage. 


Text. — For nn», “thou didst take or receive,” there are no various read- 
ings in the reported Heb. manuscripts. The supposition of a reading npon, 
“thou didst distribute,” which may have come by transposition of letters Pier 
our text-word, or from which the latter may similarly have come, is not favored 
by the word ἔδωκεν of the Epistle, where we should rather expect μερίζειν, by 
which Sept. renders pon in Exod. xv. 9, and elsewhere, and which occurs in 
this sense in Rom. xii. 3, and other places. The Hexaplar Syriac renders np> 
here by 13], “to buy,” which is nearer to “take” or “receive,” than to “ give.” 
For the ἐν ἀνθρώπῳ of Sept., Eph. has τοῖς ἀνθρώποις, the plural being employed 
as more in accordance with Greek usage, and the preposition omitted because 
of the change of verb; or, as B? of Sept. has ἀνθρώποις, this reading of the 
Epistle may have come from a Greek text of the time, though more probably 
B? follows the New-Testament text. 


EPH. iv. 25: ZECH. viii. 16. 


Feb. “Speak the truth with one another” (every 
man with his friend, ov companion). 
Sept. ‘ Every one to his neighbor.” 


And so Ephesians. 


Zech. viii. 16: AYI-DNY WR NO II 
Sept. Eph.: Λαλεῖτε ἀλήθειαν ἕκαστος πρὸς τὸν LEPh., a τοῦ] πλησίον αὐτοῦ. 


Simple adoption of an ethical precept. 


EPH. iv. 26: Ps. iv. 5 (4). 


fleb. ‘Stand in awe, and sin not.” 
Sept., Eph. “ Be angry and sin not.” 


EPHESIANS. 199 


Ps iv, σ᾽ ἸΝΌΠΙΓΙ ὍΝ) 29 
Sept, Eph.: Ὀργίζεσθε καὶ μὴ duapravere, 


The psalm-passage is an exhortation to men (the psalmist’s 
enemies) to cherish in their hearts a wholesome awe of God, his 
protector, that thus they may refrain from angering Yahwe by their 
sin. The Hebrew verb means “to be excited by any deep emotion,” 
here necessarily, as the context shows, by awe and fear; the Septu- 
agint, followed by Ephesians, takes anger to be the emotion intended, 
and to this mistranslation we owe an admirable moral rule. The 
passage is not quoted as Scripture in the Epistle, but is merely 
adopted as a useful exhortation, though it was doubtless supposed 
to be the reading of the psalm. 


EPH. v. 14. 


“Awake, thou that sleepest, and arise from the 
dead, and the Christ shall shine upon thee.” 


Eph. v. 14: Ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσει σοι ὁ 
χριστῦς, 


The preceding context speaks of the shameful hidden deeds of 
sin, and the necessity of exposing them to light, that they may be 
seen in their true character, and avoided ; and in this citation Christ 
is declared to be the source of light. As these words do not occur 
in the Old Testament, the source of the quotation has been variously 
explained. And since the introductory formula (“wherefore he 
says’) shows that it is intended to be a citation from the canonical 
Scriptures, all suppositions of an intentional use of uncanonical 
sources (apocryphal books, Christian hymns), or even of otherwise 
unreported words of Jesus, are out of the question; and it also 
becomes improbable that an apocryphal book is here quoted by error 
of memory (Meyer). This last supposition is possibly correct, but 
can be entertained only when every attempt to explain the passage 
from the Hebrew Scriptures has failed. 

Usually Isa, lx. 1 (07, 1, 2) is referred to (from Jerome on) as the 
source of the quotation: “ Arise [O Zion], shine, for thy light has 
come, and the glory of Yahwe has risen [like the sun] upon thee.” 
The Septuagint is here less near to the New Testament: “Shine, 


900 QUOTATIONS IN THE NEW TESTAMENT. 


shine, O Jerusalem, for thy light has come,” etc. Or, with this is 
combined Isa. xxvi. 19: “Thy dead ones shall live, my corpses shall 
rise ; awake and shout, ye that dwell in the dust,” where the Septua- 
gint has: “The dead shall arise, and they that are in the tombs shall 
be awakened, and they that are in the earth shall rejoice” (the 
translation is modified so as to bring out the doctrine of the resur- 
rection, supposed to be herein contained). The rising from the dead 
in the second passage (figurative in the prophet, as in the Epistle) 
may be combined with the illumination received from the Lord 
(interpreted as the Messiah) in the first, and a paraphrase given of 
the whole. This seems a little forced, yet perhaps not more so than 
the procedures in Rom. ix. 25, 26, 33, xiv. 11; 1 Cor. xiv. 21. 

A very ingenious conjecture (Bohl, C7¢a¢e) derives our quotation 
wholly from Isa. Ix. 1. By inverting the order of the two first 
Hebrew words, and changing one letter in the second, we have, 
‘awake, arise,’ which, by explanatory insertions, becomes, “awake 
(O sleeper) and arise (from the dead);” and the following “thy 
light has come” might easily be paraphrased into “ Christ will shine 
on thee,” as, indeed, the word “Christ”? (Messiah), which is not 
found in this sense in the Old Testament, shows that we have here 
a paraphrase (Alford). But this explanation, so attractive by its 
simplicity and completeness, supposes a somewhat violent change in 
the Hebrew, of which there is no hint in any ancient version, and 
which it would be equally difficult to refer to a current synagogal 
oral version, or to a people’s Bible (Bohl), or to the arbitrary alter- 
ation of the writer. It seems safer, therefore, to regard the quota- 
tion as giving a very free rendering (perhaps after an Aramaic oral 
version) of several passages in Isaiah, of which the sense is, that 
Israel is to awake from its political and religious sleep, and to receive 
the glorious light of divine instruction and guidance. 


Text. — Instead of “VS ‘DIP, Boh) would read “DIP ΣῊ, which involves 
only the change of δὲ into }’, and the inversion of the words. The verb ἐπιφαύ- 
oxew is found in the Sept., Job xxxi. 26; the other words of the quotation are 
common. 

EPH. vi. 

Verse 4. 

The expression “chastening and admonition of the Lord ” {παι- 
dela καὶ νουθεσίᾳ κυρίου) is taken from Prov. iii. 11, partly after the 


| 


PHILIPPIANS, — COLOSSIANS, 201 


Septuagint, or, better, an adoption of terms from the Aramaic version, 
freely translated into Septuagint expressions. 


Text. — Νουθεσία is not found in Sept., but νουθέτημα occurs in Job v. 17; and 
the verb νουθετεῖν is several times used. 


Verses 14-17. 


The principal terms in this description of the Christian armor are 
taken from the Septuagint of Isaiah. “ Having girded your loins 
with truth” (verse 14), is from xi. 5 ; “ having put on the breastplate 
of righteousness” (verse 14) and “the helmet of salvation” (verse 
17), from lix. 17; “having shod your feet with the preparation of the 
gospel of peace” (verse 15), after lii. 7; “the sword of the Spirit, 
the word of God” (verse 17), after xlix. 2. 


PHILIPPIANS. 


PHIL. ii. 16: ISA. xlix. 4. 


The apostle’s hope that he did not “labor in vain” is from the 
Septuagint of Isa. xlix. 4, where these words express Israel’s fear that 
its existence had been a failure. 


Text. — For the κενῶς of Sept., the Epistle has εἰς κενόν, an easy variation. 


COLOSSIANS, 


COL, ii. 3: PROV. ii. 4. 


The expression, “the treasures of wisdom and knowledge are 
hidden,” is after Prov. ii. 4; Job xxviii. 21. 


aVZ QUOTATIONS IN THE NEW TESTAMENT. 


FIRST THESSALONIANS. 


Chapter ii. 4. “ God, who tries our hearts.” 

From Prov. xvii. 3, after the Aramaic (which gives the Hebrew 
accurately), though the words are all found in the Septuagint of this 
verse. 


Chapter ii. 16. 


The expression, ‘‘to fill up their sins,” is after the Septuagint of 
Gen. xv. 16. 


Chapter iv. 8. ‘God, who gives his Spirit to us.” 
After Ezek. xxxvi. 27, Septuagint. 


Chapter v. 22. ‘Abstain from every form of evil.” 


Compare Job i. 1, Septuagint. 


SECOND THESSALONIANS. 


Chapter ii. 8. “Shall slay with the breath of his 
mouth,” 


After Isa. xi. 4; Hos. vi. 5; Job iv. 9; following an Aramaic 
version freely, with use of Septuagint terms. 


SECOND TIMOTHY. 203 


SECOND TIMOTHY. 


2 TIM. ii. 19: NUM. xvi. 5, 26, 27; ISA. lii. 11. 


Fleb. (Num. xvi. 5). ‘‘ Yahwe will show who are 
his.” 

Sept. “God has known [ov, knows] those who are 
his.” 


Timothy follows the Septuagint, only substituting “the Lord” for 
“God,” in which divine names the manuscripts are apt to vary. 
The rendering “ has known” (07, knows) in Numbers is excluded by 
the connection. 


Num. xvie 5: SVR TY TH 
Sept.: Καὶ ἔγνω ὁ θεὸς τοὺς ὄντας αὐτοῦ. 
Tim.: Ἔγνω κύριος τοὺς ὄντας αὐτοῦ, 


Text. — Sept. points PT, Xa/ partep., instead of "7", 2771 imperfect. 


The second quotation in this verse of Timothy, “Let every one 
who names the name of the Lord depart from unrighteousness,” 
seems to be formed after Num. xvi. 26, 27, where the people are 
warned to withdraw from Korah, Dathan, and Abiram, in order not 
to be involved in their fate ; and Isa. lii. 11, where the exiles, about 
to leave Babylon for Canaan, are exhorted to keep themselves clear 
from the uncleanness of their heathen surroundings. There is no 
direct citation of words. 


204 QUOTATIONS IN THE NEW TESTAMENT. 


HEBREWS. 


HEB. 1.52 ES: 17. 


“Thou art my son, to-day have I begotten thee.” 


The Epistle quotes literally from the Septuagint, which gives the 
Hebrew accurately. 


Ps.ii.7: PAV ov WN TAN 123 
Sept., Hebrews: Υἱός μου ei σύ, ἐγὼ σῆμερον γεγέννηκά σε, 


The psalm is a congratulatory ode (apparently a coronation-ode) 
addressed to a king of Judah, declaring his coming triumph over the 
surrounding nations, and calling on these last to render homage to 
Yahwe, God of Israel. The king, as head of Yahwe’s people (which 
is his son,” Hos. xi. 1), is called the son of Yahwe (so Solomon, 
2 Sam. vii. 14), and is said to be begotten on the day when he 
is publicly recognized as king. The psalm speaks only of the 
reigning king and his future victories, and is not Messianic in the 
ordinary sense of that word, since it does not portray the ideal state 
of glory for the nation, as, for example, is done in Isa. xi. But, in 
accordance with the disposition of the New-Testament times (partly 
induced by the failure of the literal fulfilment) to see predictions 
of the Messiah wherever the detached Old-Testament words would 
lend themselves to such an interpretation, our passage is so treated 
here in the Epistle, which cites it as showing the superiority of the 
Messiah over the angels, inasmuch as to him only (according to 
the writer’s interpretation) this title is applied. There follows 
immediately the quotation from 2 Sam. vii. 14, which has already 
been considered (see on 2 Cor. vi. 18). 


HEBREWS. 205 
HEB. i. 6: DEUT. xxxii. 43. 


“Ὁ And let all the angels of God worship him.” 


Deut. xxxii. 43 (Sept, Hebrews): Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἀγγεῖοι 
θεοῦ, 

Ps, xevii. 7: omox-b> -ynAwA 

Sept.: Προσκυνῆσατε αὐτῷ πάντες οἱ ἀγγελοι αὑτοῦ. 


These words, not found in the Hebrew of the Old Testament, are 
cited literally from the Septuagint of Deut. xxxii. 43, which reads: 
“ Rejoice, O heavens, with him, and let all the angels of God 
worship him ; rejoice, O nations, with his people, and let all the sons 
of God strengthen themselves in him.” The literal agreement with 
this Septuagint passage is sufficient proof that our citation is not 
made from Ps. xcvii. 7, of which the Hebrew reads: “ Worship him, 
all ye gods” (an exhortation to the heathen deities to pay homage 
to Yahwe, God of Israel), and the Septuagint (xcvi. 7): “ Worship 
him, all ye his angels” (incorrect rendering of Hebrew e/ohim by 
“angels’’). 

The Septuagint verse has been expanded (by scribes) by the 
paraphrastic introduction of material from Ps. xcvii. 7 (quoted 
above), and from such passages as Ps. xxix. 1 (Sept. xxviii. 1): 
“Offer to the Lord, O sons of God, . . . glory and honor,” and 
Isa. xliv. 23: “ Rejoice, O heavens, because God has had mercy on 
Israel.” The occasion of this expansion was the estimation in which 
the Hymn of Moses was held in later times as a splendid picture of 
Israel's glory, the Messianic interpretation that was given to it, and 
perhaps the fact that in some manuscripts of the Alexandrian recen- 
sion it was written at the end of the Book of Psalms, so that it might 
easily thence have received additions (Meyer). It is possible, also, 
that the author of the Epistle quotes from the song as appended to 
the Psalms (Meyer); but this supposition is unnecessary, since he 
would naturally take it from his Septuagint manuscript as a part of 
Deuteronomy, from which Justin Martyr quotes it. 

The Song of Moses (which seems to have been composed near 
the seventh century B.C.) ends with a description of Yahwe’s ven- 
geance on the enemies of Israel, and the establishment of the nation 
in its own land, as a people consecrated to Yahwe’s worship. This 


900 QUOTATIONS IN THE NEW TESTAMENT. 


outlook naturally suggested the Messianic time, and the Messianic 
interpretation, which is given here in the Epistle. The honor, which 
in the Septuagint addition is ascribed to Yahwe, is here transferred 
directly to the Messiah, who is thus represented as far above the 
angels from whom he is to receive homage (on this point, see on 
Rev. xv. 3,4). The hymn is regarded in the Epistle as “ bringing 
the first-begotten [the Messiah] into the world” (Heb. i. 6), that is, 
as solemnly introducing him to Israel and to all men as the deliverer 
of his people ; the author of the Epistle assumes the pre-existence of 
Jesus, but does not connect this introduction with any moment 
of his life on earth or afterwards. 


Text.— The Sept. verse is made up of two distichs, which form a clear 
poetic parallelism :— 
Εὐφράνθητε οὐρανοὶ ἅμα αὐτῷ, 
Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ" 
Εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὑτοῦ, 
Καὶ ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ. 


The third line is the translation of the first clause of the Heb. of verse 43, and 
the first line likewise (the pointing 1D} being adopted), with substitution of 
“heavens” for “nations;” the second line is formed after Ps. xcvii. 7, and the 
fourth is made parallel to it by substituting for “angels of God” its equivalent, 
“sons of God,” and “strengthen themselves in” for “ worship.” 


HEB. 753 S2eim a 


f[eb. ““\WWho makes his messengers of winds, his 
ministers of flaming fire.” 

Sept. “ Who makes his angels spirits, and his min- 
isters a flaming fire.” 

Hebrews. “Who makes his angels spirits, and his 
ministers a flame of fire.” 

Ps. civ. 4: OD wR TOW nin roxdo Avy 

Sept.: Ὃ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ mip 
φλέγον. 

Hebrews: Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ 
πυρὸς φλόγα. 


HEBREWS, 207 


For the meaning of the Hebrew, compare the similar construction 
in Gen. ii, 7: “ Yahwe Elohim fashioned the man dust,” that is, out 
of dust; so here, he makes his messengers out of winds (that is, he 
makes winds his messengers), and his ministers out of flaming fire 
(he makes the flaming fire, the lightnings, his ministers), in agree- 
ment with the preceding context, “ who makes clouds his chariot, 
who walks on the wings of the wind.” 

The psalm is a description of the glory of God as displayed in 
nature, and our verse affirms that he uses the winds and the light- 
nings as his servants. The translation of the Septuagint, followed 
in the Epistle, according to which the angels are spoken of, is against 
the Hebrew construction and the context. The first clause of the 
Septuagint may be rendered, “who makes his angels winds ;” but 
the Epistle understands “ spirits,” as appears from verse 14, “are 
they not all ministering spirits?” and the verse in Hebrews must be 
interpreted, ‘ who makes his angels ministering spirits, enduing them 
with the brightness and power of a flame of fire,” thus putting them 
beneath the Son, the Messiah, in dignity. The “flame of fire,” 
instead of the “ flaming fire’ of the Septuagint, is a verbal variation 
of the writer. 


Text.— The expression MW} followed by two nouns without preposition 
may be rendered in four ways: 1. “To make a thing to be something, or in the 
form of something” (Exod. xxx. 25, 35; Num. xvii. 3 (xvi. 38); Judg. xvii. 4; 
Isa. xliv. 15, xlvi. 6; Hos. viii. 4; Esth. ix. 17, 18, 22): this case is rare, the 
second noun being usually introduced by 2. “To make a thing to consist of 
something δ (Exod. xxxvi. 14). 3. “To make a thing with something attached to 
it” (Gen. vi. 16; Exod. xxvi. 31). 4. “To make a thing out of something” (Gen. 
ii. 7; Exod. xxxviii. 3). Of these, the last is the only one that here suits the 
connection. From the preceding verse, we should here expect the nouns to 
stand in the inverse order; and, even as they stand, we are tempted to render the 
verse: “who makes winds his messengers, the flaming fire his minister,” but 
that the usage is so decidedly against it. 


HEB. i. 8, 9: Ps. xlv. 7, 8, (6, 7). 


ffeb. “ Thy throne, O Elohim, is for ever and ever, 
the sceptre of thy kingdom is a sceptre of equity [or, 
uprightness] ; thou hast loved righteousness and hated 


208 QUOTATIONS IN THE NEW TESTAMENT. 


wickedness, therefore God, thy God [ov, therefore, 
O Elohim, thy God], has anointed thee with the oil 
of gladness above thy fellows.” 


Septuagint the same, with ‘‘ God ” for “ Elohim.” 


Flebrews (after Sept., with one variation). ‘“ Thy 
throne, O God, is for ever and ever, and the sceptre 
of uprightness is the sceptre of thy kingdom; thou 
hast loved righteousness and hated iniquity, therefore 
God, thy God, has anointed thee with the oil of glad- 
ness above thy fellows.” 


In verse 8 the two best manuscripts (the Vatican and the Sinaitic) 
read: “Thy throne is God for ever and ever, and the sceptre of 
uprightness is the sceptre of his kingdom.” 


Ps. xiv. 7,8: WINN? FMI vaw wep vaw yr Ὁ» ON ADD? 

: 3 πρὸ jive pow Pos ode aw 13-». yw mA py 

Sept.: 7'O fee cov, ὁ θεός, εἰς αἰῶνα αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς 

βασιλείας σου. ὃ ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν" διὰ τοῦτο ἔχρισέ σε ὁ 
θεὸς ὁ θεύς σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. 

Hebrews: [5 Πρὸς δὲ τὸν υἱόν] ὁ θρύνος σου, ὁ θεός, εἰς τὸν αἰῶνα [τοῦ αἰῶνος καὶ 

ἡ ῥώβδος τῆς εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. 9 ἠγάπησας δικαιοσύνην καὶ ἐμίση- 

σας ἀνομίαν" διὰ τοῦτο ἔχρισέν σε, ὁ θεός, ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς 


μετόχους σου. 


The translation of the Hebrew is doubtful. The psalm, as 
appears from verses 2 (1), 11 (10), is a nuptial ode addressed to an 
Israelitish king, whose military glory is celebrated in verses 3-6 
(2-5), after which follows this declaration of the permanence of his 
throne. As the text now stands, “Elohim” is most easily taken as 
vocative, and as an epithet of the king. As this name is given to 
judges (Exod. xxii. 27; Ps. Ixxxii. 6; John x. 34, 35), it is certainly 
possible that it should be given to a king; but it is to be noted that 
it is employed in the case of judges as an appellative, and not as a 
title, and it does not seem in place here. The other translations 
suggested are, however, unsatisfactory: “thy throne [which is a 


HEBREWS. 209 


throne] of God,” or “thy throne is [a throne] of God,” or “ God is 
thy throne ;" the two first, though the possibility of them is proved 
by Lev. xxvi. 42, seem hard and unnatural in this connection, nor 
does such an expression in reference to the Israelitish throne occur 
elsewhere in the Old Testament; the third (which is found also in 
Hebrews, according to some manuscripts) is not less hard. In this 
difficulty of extracting any good sense from the present text, it has 
been proposed to change it; but no emendation has been suggested 
that commends itself. That the Hebrew text is defective, is suggested 
by the fact that “ Elohim” occurs twice in the immediate context as 
the subject of a verb, of which the king is the object: verse 3 (2), 
“God has blessed thee forever ;” verse 8 (7), “God, thy God, has 
anointed thee with the oil of gladness.” It would be natural here 
to supply some verb, as: “God has blessed [or established] thy 
throne forever,” or to suppose that the word “ Elohim” is a corrup- 
tion of some such verb. In any case, the general sense is clear from 
the connection: the royal throne is firmly established by the favor 
of the God of Israel. Compare Isa. ix. 6 (7), “ for the increase of 
the government and for unending peace, on the throne of David and 
in his kingdom, to establish and maintain it in justice and righteous- 
ness from now on forever.” 

The psalmist looks to the everlasting continuance of the king’s 
dynasty, and the glory of his name, verse 18 (17); and this grandeur 
ascribed to the future of Israel led naturally to the Messianic con- 
struction of the psalm here given in the Epistle. One of the read- 
ings in Hebrews employs the divine name directly of the Messiah ; 
the other affirms that God is the throne of the Messiah, that is, the 
place and support of his glory ; either of these readings would satisfy 
the author’s argument by establishing the superiority of the Messiah 
over the angels. 


HEB. i. 10-12: Ps. ciij. 26-28. 


fleb. “ Of old thou didst found the earth, and the 
heavens are the work of thy hands. They shall perish, 
but thou shalt remain, and all of them shall wear out 
like a garment, like raiment thou shalt change them, 


210 QUOTATIONS IN THE NEW TESTAMENT. 


and they shall be changed. But thou art the same, 
and thy years shall not be ended.” 

Sept. ‘In the beginning thou, O Lord, didst found 
the earth, and the heavens are the works of thy hands. 
They shall perish, but thou remainest, and they all 
shall grow old like a garment, and as a mantle thou 
shalt roll them up, and they shall be changed. But 
thou art the same, and thy years shall not fail.” 


So Hebrews, except that, according to the best manuscripts 
(B, 8), it inserts “as a garment” after “roll them up” (but this may 
be scribal error). 


Ps. cii. 26-28: 12" mam? : Ὁ ἽΝ ΤΙ» AND? yw pra 56 
ΠῚ ΠΝ 385m pa oon wiad2d 122) 73732 023) ἼΣΗ TAR 
PM ND Pw 

Sept.: * Kar’ ἀρχὰς τὴν γῆν σὺ κύριε ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σοῦ εἰσιν 
οἱ οὐρανοί: 57 αὐτοὶ ἀπολοῦνται, σὺ δε διαμένεις" καὶ πάντες ὡς ἱμάτιον παλαιωθῆσον- 
ται, καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς καὶ ἀλλαγήσονται" 5 σὺ δὲ ὁ αὐτὸς εἰ, καὶ τὰ 
ἔτη σου οὐκ ἐκλείψουσιν. 

Hebrews: [15 Καὶ] σὺ κατ᾽ ἀρχάς, κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν 
cov εἰσιν οἱ οὐρανοί: 11 αὐτοὶ ἀπολοῦνται, σὺ de διαμένεις" καὶ πάντες ὡς ἱμάτιον 
παλαιωθήσονται, 13 καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς [ὡς ἱμάτιον] καὶ ἀλλαγῆσονται, 
σὺ δὲ ὁ αὐτὸς εἰ καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. 


The psalm-passage is a trustful declaration of the everlasting 
permanence of Yahwe, God of Israel, which in the Epistle is taken 
as an address to the Messiah. A reader of the Hebrew could not 
so interpret it, for the name Yahwe is never given to the Messiah 
in the Old Testament; but for a Christian reader of the Septuagint, 
to whom the name “the Lord” was familiar as a designation of the 
Messiah, such an interpretation would present no difficulty. 


Text. — Sept. κατ᾽ ἀρχάς, “in the beginning,” is allowable interpretation of 
p95, “of old;” κύριε is inserted for fulness and clearness; παλαιωθήσονται, 
Ἄρτον old,” is paraphrastic rendering of he gt “wear out;” éAigec, “roll,” 
seems to be scribal error for ἀλλάξεις, “ change,” which is found in Cod. Sinv*# 
ἐκλείψουσιν, “ fail,” is a fair general rendering of 1, “be ended.” The Epis 
tle, slightly changing the order of Sept., writes: od κατ’ ὀρχάς κύριε τὴν γῆν, 


HEBREWS, 211 


probably a freedom of the author; Cod. Alex. is very near this: aar’ ἀρχὰς σὺ 
κύριε τὴν γὴν, most likely following the N. T. text; the insertion of ὡς ἱμάτιον 
after ἐλίξεις abrove in Codd. Vat. and Sin. is very hard, and may be regarded as 
a scribal addition from the preceding verse. 


HE3. ii. 6-8: Ps. viii. 5-7. 


Heb. “What is man that thou art mindful of him, 
and the son of man that thou visitest him, and hast 
made him a little inferior to God, and with glory and 
honor hast crowned him? Thou hast made him ruler 
over the works of thy hands, thou hast put all things 
under his feet.” 


Septuagint, the same, except that (with the English Authorized 
Version) it ends the interrogation with “visitest him,’ and incor- 
rectly puts “angels” for “God” (Hebrew £/ohim never meaning 
“angels’’). Hebrews is identical with the Septuagint. 


Ps. viii. 5-7: OPI WVONM © ΟΝ ὉΠ 3) WINS ΟΣ 5 
“ann naw 5S ΤῊ ὍΣΟΞ antwen7 samMwoyA TIM 39) ΤΌΝ 
w70 
Sept.: δ Τί ἔστιν ἄνθρωπος ὅτι μιμνήσκῃ αὐτοῦ, ἤ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ 
αὐτόν ; 5 ἡλάττωσας αὐτὸν βραχύ τι map’ ἀγγέλους, δύξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν, 
7 καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου" πάντα ὑπέταξας ὑποκάτω τῶν 
ποδῶν αὐτοῦ, 
Hebrews: © Τί ἔστιν ἄνθρωπος ὅτι μιμνήσκῃ αὐτοῦ ; ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ 
αὐτόν ; 7 ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέλους, δόξῃ καὶ τιμὴ ἐστεφάνωσας αὑτόν, 
[καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου" ὃ πάντα ὑπέταξας ὑποκάτω τῶν 


ποδὼν αὐτοῦ. 


The psalm is an exclamation of wonder at the high dignity con- 
ferred by God on man, in that he has invested him with lordship 
over the whole creation. It is the same conception of man’s posi- 
tion that is given in Gen. i. 26-28: man is made in God's image, 
and, with his noble attributes, is but a little below his divine Creator. 
It is the race of which the psalmist is speaking. The author of our 
Epistle finds here a prediction of both the glory and the humiliation 
of the Messiah, the glory of universal lordship attained by taking 


212 QUOTATIONS IN THE NEW TESTAMENT. 


the nature of man, which is a little lower than that of the angels; 
and his discussion of the passage is particularly interesting, because, 
contrary to his wont, he gives his reason for the typical interpretation 
that he adopts. He holds (verses 8, 9) that the absolute supremacy 
over all things, spoken of in the psalm, is not literally true of the 
human race, but is realized to the full in Jesus, who, having become 
man, has been, because of the suffering of death, crowned with glory 
and honor. We can understand how our author, full of the glory of 
the Christ, sees the announcement of it everywhere in.the Old Tes- 
tament; it is but a small thing, alongside of the nobleness of his 
glowing argument, that he falls into the literalness of his time, and 
presses into service the incorrect rendering of the Septuagint: 


HEB; 11: 12: 8 8: Σ ΧΙ, 22: 


Feb. “1 will declare thy name to my brethren, in 
the midst of the congregation will I praise thee.” 


Septuagint and Hebrews, the same. 


Ps. xxii. 23: FJD ΠΡ NI HS] Re ΠΊΒΟΝ 
Sept.: Διηγῆσομαι τὸ ὄνομά cov τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω ce, 
Hebrews : ᾿Απαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνῆσω σε, 


The psalm is a cry out of deep suffering, followed by a strain of 
thanksgiving to God, the personal experience of a pious Israelite, 
referring to no one but himself. The words might, indeed, be 
adopted by any suffering servant of God, and therefore by the Mes- 
siah ; but the Epistle, accepting the current Messianic interpretation 
of the psalm, and taking the expression literally and without regard to 
its context, treats it as an utterance of the Messiah, which, by the 
words “my brethren,” affirms the oneness of Jesus and his disciples. 
Here again, in following out his spiritual thought, that Jesus is a 
saviour by reason of his complete identity with his people in nature 
and experience, the author, feeling that a recognition of this fact 
must exist in the Old Testament, obtains it through the literal, verbal 
exegesis of the time. To this quotation he adds another, in which 
his exegesis is still more forced. 


HEBREWS, 213 
HEB. ii. 13: ISA. viii. 17, 18. 


Fleb. “Twill hope in him. Behold, I and the chil- 
dren whom Yahwe has given me [are signs and omens 
in Israel ].” 

Sept. “1 will trust in him. Behold, I and the chil- 
dren whom God has given me; [and they shall be 
signs and wonders in the house of Israel ].” 

Flebrews (following the Septuagint). “I will trust 
in him. Behold, I and the children whom God has 
given me.” 


Zea. viii. 17, 18: TW 0) WR pada aie man 35 ἜΡΙΝ 

Sept.: "7 Καὶ πεποιθὼς ἔσομαι ἐπ᾽’ αὐτῷ. 15 ἰδοὺ ἐγὼ καὶ τὰ παιδία ἃ μοι ἔδωκεν ὁ 
θεός. 

Hebrews: [Καὶ πάλιν] ᾿Εγὼ ἔσομαι πεποιθὼς ἐπ᾽ αὐτῷ" [καὶ πάλι] ἰδοὺ ἐγὼ καὶ 
τὰ παιδία & μοι ἔδωκεν ὁ θεός. 


The prophetic section, Isa. vii. 1-ix. 6 (7)' is a burning invective 
against the Israelitish and Judean foreign policy of the time (under 
Ahaz, during the Syro-Israelitish war), or, rather, against the folly of 
the people in trusting to any help but that of Yahwe. Israel, says 
the text, hoped in Resin, king of Syria, and Pekah, king of Israel ; 
but Yahwe would bring on them the dreaded Assyrian power (Tig- 
lathpileser II.). The prophet is commanded to reject the popular 
counsels (viii. 12), and to denounce those who trusted to sooth- 
sayers and not to the God of Israel (verse 19). But in recreant 
Israel (Judah) there was a party who firmly maintained confidence 
in Yahwe, a righteous germ in which lay the prophet’s hope for the 
future of Israel, the party that comprised Isaiah’s disciples. These 
alone are to be the recipients of the divine word. The prophet 
receives the command (verse 16): “ Bind up the testimony [Yahwe’s 
testimony, through Isaiah, of his willingness to save Israel], seal up 
the instruction [the “ra, Yahwe’s guiding admonition to Israel 


* Some critics regard this section as having been worked up, by a later editor, from 
defective reports of Isaiah's words. See Cheyne: The Prophecies of Isaiah, i. 41. 


214 QUOTATIONS IN THE NEW TESTAMENT. 


through Isaiah] among my disciples.’ Then follows abruptly the 
prophet’s declaration of faith in Yahwe, and his announcement that 
he and his children had been appointed signs, living symbols, of the 
divine will, so that there was no need of the people’s resorting to 
wizards and necromancers (verses 17, 18): “And I will wait on 
Yahwe, who hides his face from the house of Jacob, and I will hope 
in him. Behold, I and the children whom Yahwe has given me are 
signs and omens in Israel from Yahwe of hosts, who dwells in Mount 
Zion.” The children to whom he refers are Shear-jashub, “ A rem- 
nant shall return” (vii. 3, x. 20-22), and Maher-shalal-hash-baz, 
“ Haste-spoil-hurry-prey ” (vill. 3, 4), whose names were to teach the 
people that Assyria would spoil Damascus and Samaria, that, in the 
midst of foreign invasion and dreadful suffering, God would still be 
with Judah, and that, though the ravages of war should leave only a 
remnant, their God would yet have mercy on that remnant, and make 
of it a nation; and the same lesson was involved in the prophet’s 
own name, Isaiah, “Salvation of God.” It was a word for the then 
emergency ; and the prophet and his children were walking symbols 
of the divine will, and omens of the nation’s fortunes. The only 
unity which existed among them (the children were babes at this 
time) was that which exists between every father and his children, 
and that which resulted from their belonging to the same prophetic 
household, and all bearing symbolic names (without knowledge of 
this fact on the part of the children). 

The Epistle, ignoring the historical sense of the words, takes a 
part of a sentence, and puts into it a Messianic meaning which it 
might, thus isolated, conceivably bear. The author was probably led 
to this view by following the faulty punctuation of the Septuagint, 
which puts a full stop after “God has given me;” and thus the 
speaker, the “I,” dissevered from the connection, might, in this 
somewhat obscure passage, seem, to one on the lookout for types 
and allegories and hidden predictions, to be the Messiah. Hence 
are inferred, in the Epistle, the oneness of Jesus and his people, and 
the necessity of the incarnation of the Messiah,—the Messiah, the 
prophet is held to say, is one with his children, and, in order to be 
one with them, must take on himself their nature. 


HEBREWS. 215 
HEs. iii. 2: Num. xii. 7. 


Feb. “ Not so my servant Moses —in all my house 
he is faithful.” 


So the Septuagint, from which the Epistle adopts the latter part 
of the expression, and applies it to Jesus, “who was faithful to him 
that appointed him.”’ But Jesus, the author goes on to say, was 
counted worthy of more glory than Moses; since the latter was 
faithful as a servant in God’s house of worship, but the former as a 
son in the spiritual house, which is the church. On this honor con- 
ferred on the church, the author bases the exhortation contained in 
the next quotation. 


Num. xii. 7: 81 TR) "3-593 mw 
Sept.: Μωυσῆς, ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι, 
Hebrews: ᾿Ιησοῦν, πιστὸν ὄντα, . . . ὡς καὶ Μωυσῆς ἐν [ὅλῳ] τῷ οἴκῳ αὐτοῦ. 


HEB. iii. 7-11, 15, iv. 3, 5, 7: PS. xcv. 7-II. 


Fle. “Ο that ye would hear his voice to-day! 
Harden not your heart, as at Meribah, as on the day 
of Massah, in the wilderness, when your fathers tried 
me, proved me, yea, saw my work. Forty years I 
loathed that generation, and said, They are a people 
that err in their hearts, and they know not my ways. 
So that I sware in my wrath, They shall not enter in 
to my rest.” 

Sept. (xciv. 8-11). “To-day, if ye will hear his 
voice, harden not your hearts, as in the provocation, 
like as in the day of the temptation in the wilderness, 
where your fathers tried, proved, and saw my works. 
Forty years I was angry with that generation, and said, 
They always err in their hearts, and they have not 


210 QUOTATIONS IN THE NEW TESTAMENT. 


known my ways; as I sware in my wrath, They shall 
not enter in to my rest.” 

Flebrews (after Sept.). ““To-day . . . wilderness, 
where your fathers tempted me in proving me, and 
saw my works forty years. Wherefore I was angry 
with this generation, and said, They always err in their 
learts, but they have not known . . . rest.” 


Ps. xev. 7-11: DID IDI 03329 wpPN-oKs :ayown ps-oN Dn? 
my ops 299d aD] INT OPIN 3,8) WR 273793 TD 
ΙΣΤ ΕΣ 2737 wT? dn) ὉΠ ἘΞῚ ‘YA ἘΣ WRI WI DIDS 

SUMID-IN PNAMON DNI 

Sept.: ὃ Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, 
ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ " You ἐπείρασάν 
οἱ πατέρες ὑμῶν, ἐδοκίμασαν καὶ εἴδοσαν τὰ ἔργα pov, 1 τεσσαράκοντα ἔτη προσώχθισα 
τῇ γενεᾷ ἐκείνῃ, καὶ εἶπα, ᾿Αεὶ πλανῶνται τῇ καρδίᾳ, καὶ αὐτοὶ οὐκ ἔγνωσαν τὰς ὁδούς 
μου. 1 ὡς ὥμοσα ἐν τῇ ὀργῇ μου, Ei εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. 

Hebrews: 7 Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, ὃ μὴ σκληρύνητε τὰς καρδίας 
ὑμῶν ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν Tod πειρασμοῦ ἐν τῇ ἐρήμῳ, 9 οὐ érel- 
ρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ καὶ εἶδον τὰ ἔργα μου τεσσεράκοντα ἔτη " dO 
προσώχθισα τῇ γενεᾶ ταύτῃ καὶ εἶπον, ᾿Αεὶ πλανῶνται τῇ καρδίᾳ" αὐτοὶ δὲ οὐκ ἔγνωσαν 
τὰς ὁδούς μου ™ ὡς ὥμοσα ἐν τῇ ὀργῇ μου, Ei εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. 


The first clause must be taken as the exclamation of the psalmist, 
and not as the protasis of a conditional sentence (as in the English 
Authorized Version, the Septuagint, and the New Testament), since 
the following words, in which God is the speaker, give the content 
of the “voice.”” Meribah and Massah must be taken as proper 
names, and not as appellatives, “strife”? (Septuagint, not so exactly, 
“provocation, irritation”) and “trial, temptation;” the reference 
being to the incident described in Exod. xvii. 1-7. Septuagint “ was 
angry,” instead of “loathed,” is loose rendering. So it may be also 
with “ they always err,” for ‘they are a people that err ;”” though here 
there may have been a different Hebrew text. The “as” in “as I 
sware’”’ means, “their wandering of heart and ignorance was in 
accordance with, or connected with, my swearing ;” and it is thus 
equivalent to “so that I sware” (not “to whom I sware,” as in the 
English Authorized Version). 

The Epistle departs in a few cases from the Vatican Septuagint 


HEBREWS. 217 


text. “Your fathers tempted by proving,” is an admissible interpre- 
tation of the original expression, “tried me, proved me,” the second 
verb being taken as the explanatory complement of the first. The 
change in the punctuation, whereby the “forty years” is appended 
to “saw my works,” instead of being prefixed to “I was angry with 
[ properly, loathed] that generation,” is perhaps derived from some 
manuscript or oral version, but is more probably an intentional alter- 
ation of the writer, to whom it may have seemed more in accordance 
with the facts to say that Israel had seen God’s works forty years, 
than to represent God as angry with the people for that time ; in 
the Hebrew, however, the tempting, and the witnessing of God’s 
work, is referred to the one incident at Massah. In consequence 
of this alteration of the sense, it becomes necessary in the Epistle 
to insert the connective “ wherefore.” Further, while in the Hebrew 
and the Vatican Septuagint the people’s ignorance of God’s ways 
is put as parallel to their erring in heart, it is here represented as the 
cause of the latter (“but they did not know my ways’’). In this 
construction (and in one or two minor points) the Epistle agrees 
with the Alexandrian Septuagint, possibly because this was_ the 
Septuagint text used by the author, but more probably because the 
Alexandrian text has been altered to make it conform to the New 
Testament. 

The psalm-passage (which is a simple exhortation to the Jewish 
people not to harden their hearts as their ancestors did) is cited in 
the Epistle for a double purpose: first, as a warning to Christians 
against unbelief and hardening of heart (iii. 12-19); and then, to 
show (iv. 1-11) that the “rest”? spoken of in the psalm is not the 
rest of Canaan, but the sabbatism or sabbath-rest, the physical and 
spiritual repose and peace which shall be the lot of the followers of 
Christ when he shall come, at the end of the present age, to establish 
his kingdom forever (compare x. 36-39). This conclusion is drawn 
from the fact that the statement concerning “rest” in the psalm 
(“in David,” iv. 7, where “ David” seems to be merely a designation 


* To find here an allusion to the time during which the Jews “saw the works of 
God” in the deeds of Jesus, the duration of his life being supposed to be forty years, 
seems somewhat forced, and is not at all necessary to the understanding of the change 
of punctuation. 


218 QUOTATIONS IN THE NEW TESTAMENT. 


of the book of Psalms) was made after God had instituted the 
weekly sabbath-rest (see next quotation), and also after Joshua had 
settled the people in Canaan (iv. 8), so that the “rest” here prom- 
ised could be only the Messianic rest. The author assumes that the - 
last verse of the psalm contains a promise, as if it were thus to be 
construed: “O Israel, your fathers failed to enter in to my rest 
because of their disobedience, but do you take warning to-day by 
them, so that you may not fail to gain the promised rest.” But 
the psalm merely cites a fact of the past, and affirms the failure to 
enter Canaan only of that one unbelieving generation (in accordance 
with Deut. i. 34, 35, on which verses 10, 11, of the psalm are based), 
while the new generation, together with Caleb and Joshua, did enter 
on the enjoyment of the land and the promise (Deut. i. 36-39). 
Our author leaves the historical relations entirely out of view, and 
uses the words for his exhortation and argument, without regard to 
their proper meaning. His exhortation is religiously elevated and 
useful, but his exegesis is faulty. 


Text. — Παραπικρασμῷ, “ imbitterment, provocation,” is inexact rendering of 
ΤΙΞ 2, “strife, contention,” giving the result of the act, rather than the act 
itself; xai, verse 9, is not strong enough for D3, which introduces a heightening - 
fact, and in sense is not far from “though;” the dei, verse 10, may possibly be 
rendering of ἪΡ (for Ὁ), taken to mean “always,” though this word occurs 
without preposition only as a noun in the sense of “eternity” (Isa. ix. 6; Hab. 
iii. 6; Isa. xlv. 17, lvii. 15), and we should have to suppose that the Sept. read 
a7. — The Epistle has ταύτῃ (verse 10) for Sept. ἐκείνῃ, an unimportant varia- 
tion (the pronoun is not expressed in the Heb.), and agrees with Alex. Sept. in 
writing (verse 10) εἶπον instead of eiza of Vat., and αὐτοὶ δέ for καὶ αὐτοῖ; ἐν 
δοκιμασίᾳ (verse 9), for édoxiuacay, is perhaps for rhetorical smoothness. In 
verse 9, Vat. Sept. (Roman facsimile) has εἴδοσαν, and Alex. wdov, for εἶδον, as 
in the Epistle. 


HEs. iv. 4: GEN. ii. 2. 


Heb. “ And [God] rested on the seventh day from 
all his work.” 


Septuagint and Hebrews have the plural, “works,” which is not 
so good as the singular. The citation is in pursuance of the argu- 
ment described under the preceding quotation. 


HEBREWS, 219 
HEs. v. 6, vi. 20, vii. 11, 17, 21: Ps. cx. 4. 


feb. “ Thou art a priest for ever after the order of 
Melchizedek.” 


So the Septuagint and Hebrews. 


Ps. cx. 4: PRI “MDT Oy. ody? pS 
Sept., Hebrews: Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ, 


The king whose victorious career is described in this psalm must 
be regarded as a Jewish monarch contemporary with the poet: this 
is the only natural interpretation of the words. But what differences 
the thought of the psalm from that of similar odes (as Ps. ii., xlv., 
Ixxii.) is the statement of our verse, that the king was at the same 
time a priest. This requires us to look for a period in Jewish history 
when one man united in his person the royal and sacerdotal offices ; 
and what period that was, seems not difficult to determine. Before 
the priestly office was perfectly organized, it is true, David and Solo- 
mon and other kings performed priestly duties on certain occasions ; 
but they never receive the title of priests, — they are regarded as high 
civil officials, who, in accordance with ancient custom, offer sacrifices, 
chiefly on state occasions, while the difference between them and the 
priest proper is distinctly recognized. Here, however, the king 
is also officially a priest, and we know of no time when such a con- 
dition of things existed but the Maccabean. For several generations 
after the priestly Hasmonean family became the civil head of the 
Jewish nation, in the second century B.C., it continued to exercise 
the functions which pertained to its sacerdotal character. Of such 
a prince the psalmist might say, “Thou art a priest forever,” since 
the Aaronic priesthood was believed to be perpetual. But, in look- 
ing for an example of such a combination of royal and _ priestly 


1 Thus, John Hyrcanus I. (B.C. 135-106) was high priest and civil ruler, and so, 
apparently, his successors, Aristobulus and Alexander; under the next ruler, Queen 
Alexandra, the offices were separated, and, so far as appears, never again united. It was 
Aristobulus who (according to Josephus) first formally assumed the royal title; and his 
brother and successor, Alexander, may have been the king of our psalm. 


290 QUOTATIONS IN THE NEW TESTAMENT. 


characters, he is obliged to go outside of the Israelitish nation, which 
offered nothing of the sort, and find the prototype of the Maccabean 
priest-king in that ancient royal personage who in Gen. xiv., as 
priest of El Elyon, receives tithes from Abraham. The Hasmonean 
king, who is at the same time priest, is in this respect unlike David 
or Josiah ; but he may be said to be “ after the manner,” or, “of the 
kind,” of Melchizedek.* 

The earlier Jewish expositors, as the Midrash on the Psalms (on 
Ps. xviii. 35), and Saadia, interpreted the psalm Messianically ; the 
later, as the Targum (which explains it of David) and Rashi (of 
David and Abraham), abandoned this interpretation. It was prob- 
ably the prevailing view in the New-Testament times, and is naturally 
adopted by the author of the Epistle to the Hebrews. 


Text.—}M2 is to be rendered “priest,” in accordance with the unvarying 
usage in the O. T. Neither in 2 Sam. viii. 18, nor in 1 Kings iv. 5, does there 
seem to be any good ground for departing from the ordinary sense of the word. 
But, even if we allow that in these two cases it means a high civil official near 
the king’s person, there would be no propriety in adopting that sense here; the 
king could not be his own ἴ1712. ΠΣ» (the final 7 is the old genitive 
ending, petrified and meaningless in Heb.) is an Aramaizing expression, mean- 
ing “after the manner, of the sort of,” and belongs to the post-exilian period. 


HEB. vi. 
Verses 7, 8. 


The picture of the fruitful and sterile lands seems to follow, ina 
general way, the narrative in the first part of Genesis. “The earth 
drinking the rain and producing useful herbs,” is after Gen. i. 11, 12; 
that which “ produces thorns and thistles, and is in danger of being 
cursed,” after Gen. iii. 17, 18. 


Verse 14. 


From Gen. xxil. 16, 17. 


Seen ee eee 


1 The Maccabean date for the psalm harmonizes with the view, which has much in 
its favor, that the Melchizedek-story was not known to the Jews till after the exile, 


HEBREWS. 991 


Heb. “1 swear by myself... that I will surely 
bless thee and multiply thy seed.” 


So the Septuagint. The Epistle, following the Septuagint, but 
abridging, writes, “ multiply thee.” 
Gen. xxii 17: UPR ABW TIM PW 72:2 


Sept.: "H μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνὼ τὸ σπέρμα σου. 
Hebrews: ἘΠ μὴν εὐλογῶν εὐλογῆσω σε καὶ πληθύνων πληθυνῶ σε. 


This promise to Abraham, of a numerous posterity, is here inter- 
preted Messianically. 


Verse 19. 


The Christian hope is described, by an expression taken from 
Ley. xvi. 2, 13, as “entering in to that which is within the veil,” 
entering the Holy of Holies, the immediate presence of God, with 
allusion to the expiatory self-sacrifice of the great highpriest, Jesus, 
of the order of Melchizedek. 


HEB. vii. 1-3: GEN. xiv. 17-20. 


The wording of verse 1 and part of verse 2 of the Epistle is taken 
from the Septuagint, with the necessary connections. 


Flebrews. “|For this] Melchizedek, king of Salem, 
priest of the most high God, [who] met [Abraham] 
as he was returning from the slaughter of the kings, 
[and] blessed him, [to whom also Abraham] divided 
[ Sept., gave] a tenth of all.” 


Then follows, in the Epistle, the typical explanation of Melchiz- 
edek’s name and person. 


Heb. vii. 1-3: [Otrog yap ὁ] Μελχισεδέκ, βασιλεὺς Σαλῆμ, ἱερεὺς τοῦ θεοῦ τοῦ 
ὑψίστου, [6] συναντῆσας [᾿Αβραὰμ] ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων [καὶ] 
εὐλογῆσας [αὑτόν] [ᾧ καὶ] δεκάτην ἀπὸ πάντων [ἐμέρισεν ᾿Αθραάμ] ... 

The bracketed words are supplied by the author; the rest is from the Septu- 
agint, probably from memory. 


222 QUOTATIONS IN THE NEW TESTAMENT. 


Though this is not a formal quotation, the terms of the Septua- 
gint are employed in every case but one, “divided,” for “ gave.” 
The Hebrew “ El Elyon” should be taken as a proper name, instead 
of being translated “the most high God.” ‘The signification of 
Melchizedek seems to be “Sydyk [o7, Sedek] is my king,” Sydyk 
(= “the righteous one”’) being the name of a Phcenician-Canaan- 
itish deity: so Adonizedek, the Canaanitish king of Jerusalem (com- 
pare Salem above), Josh. x. 1, signifies “‘Sydyk is my lord ;” as the 
name of David’s son, Adoniyah or Adoniyahu, 1 Kings i. 5, 8, means 
“Yah [o7, Yahwe] is my lord.” In the Genesis-text the expression, 
“came to meet Abraham,” is used only of the king of Sodom, but 
is to be understood of Melchizedek also from the connection. 


Text. — The ἐμέρισεν, “ divided,” of the Epistle, is a free paraphrase of Sept. 
ἔδωκεν, “gave,” which is the correct rendering of ἢ, Heb. Dow is properly 
“peaceful,” not “peace;” but what the geographical name originally signified, 
and whether this is the second element in DW), it is hard to say. Whena 
proper name has Adoni for its first element, and the name of a city for its 
second, it is naturally rendered, “lord of such and such a city,” as, Adonibezek 
(Judg. i. 5), “lord of Bezek;” elsewhere, most naturally, “my lord is such and 
such a thing” (whatever the second element signifies). 


HEB. viii. 8-12, x. 16, 17: JER. ΧΧΧΙ. 31-34. 


Heb. ‘Behold, the days are coming, says Yahwe, 
when I will make with the house of Israel and with 
the house of Judah a new covenant—not like the 
covenant that I made with their fathers in the day that 
I took hold of their hand to bring them forth from the 
land of Egypt, which covenant of mine they have 
broken, though I took them as spouse, says Yahwe, — 
but this is the covenant that I will make with the 
house of Israel after those days, says Yahwe, I will 
put my instruction into their minds, and write it on 
their hearts, and I will be their God, and they shall be 
my people; and they shall no longer teach every one 


HEBREWS. 99 


his friend and every one his brother, saying, Know 
Yahwe, for all of them shall know me, from the least 
of them to the greatest of then, says Yahwe, for 1 will 
forgive their iniquity, and their sin I will remember no 
longer.” 
Sept. (xxxvili. 31-34). “Behold, the days come 
land of Egypt, for they continued not in my 
covenant, and 1 disregarded them, says the Lord, — 
for this is my covenant, .. . I will put my laws... 
they shall not teach every one his fellow-citizen and 
for 1 will be merciful to their iniquities, and their 
sins I will remember no longer.” 


The Epistle agrees (in English translation) with the Vatican 
Septuagint, except that it has “ conclude ”’ instead of “ make” (verse 
8) and “the” instead of “my” before “covenant” (verse 10), in 
which last it agrees with the Alexandrian Septuagint (and elsewhere 
in the Greek forms accords with the Alexandrian against the Vatican). 


Jer. xxxi. 31-34: D8) OWED S-N ΟῚ ΤῊ ὍΝ, O'NB ODD TIT 
‘PID ofa OMAK AX AID TRE m732 > 32 PAWN m3 WM M3 
D2 °AIY2 33.) UII DD ΠΘΤ ὙΝ OD PID osind oT 
O77 OD ΠΝ See ΓΞ. ΗΝ DIN TUR M39 Nt eal : ΤΥ τΌΝΣ 
ΡΝ ond “NN MIAN o35- τοῦ» ὈΞῚΡΞ “NAT ΠΣ ΤΉ "Ὁ 
JOR] YEN NR TTA wR Tip eh sy * > Dp) Soom mm) 
ΓΘ 3 ΤΥ ὍΝ) OPT) ὈΡΘΡῸΝ ἊΝ yr phi ‘> mire y 

TyTN so pasts posh 

Sept.: *"Idod ἡμέραι ἔρχονται, φησὶ κύρως, oa διαθήσομαι τῷ οἴκῳ ᾿Ισραὴλ καὶ τῷ 
οἴκῳ ᾿Ιοὔύδα διαθήκην καινῆν, * οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν, 
ἐν ἡμέρᾳ ἐπιλαβομένου μου τὴς χειρὸς αὑτῶν ἐξαγαγεὲν αὑτοὺς ἐκ γῆς Αἰγύπτου, ὅτι 
αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, καὶ ἐγὼ ἠμέλησα αὐτῶν, φησὶ κύριος. 39 ὅτι 
αὕτη ἡ διαθήκη μου ἣν διαθήσομαι τῷ οἴκῳ ᾿ἸΙΙσραῆλ, Μετὰ τὰς ἡμέρας ἐκεῖνας. φησὶ κύριος, 
διδοὺς δῶσω νόμου; μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρόΐας αὐτῶν γράψω αὑτούς, 
καὶ coxa αὑτοῖς εἰς θεὸν καὶ αὐτοὶ ἔσονταὶ μοι εἰς λαΐίν. “Kal ob μὴ διδάξουσιν 
ἕκαστος τὸν πολίτην αὑτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὑτοὺ λέγων Τνῶθι τὸν κύριον" ὅτι 
πάντες οἱδῇῃσουσί με ἀπὸ μικροῦ αὑτῶν ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταὶς ἀδικίαις 
αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν ob μὴ μνησθὼ ἔτι. 

Hebrews : "Ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον ᾿Ισραὴλ 


994 QUOTATIONS IN THE NEW TESTAMENT. 


καὶ ἐπὶ τὸν οἶκον "lovda διαθήκην καινῆν, 9 ob κατὰ τὴν διαθήκην ἣν ἐποίησα τοῖς πατρά- ; 
σιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὑτῶν ἐξαγαγεῖν αὑτοὺς ἐκ γῆς 
Αἰγύπτου, ὅτι αὑτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὑτῶν, λέγει κύριος, 
6re αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ ᾿Ισμαὴλ μετὰ τὰς ἡμέρας ἐκεῖνας, AE) εἰ 
κύριος, διδοὺς νόμους μου εὶς τὴν διάνοιαν αὑτῶν, καὶ ἐπὶ καρδίας αὑτῶν ἐπιγρᾶψω 
αὐτούς, καὶ ἔσομαι αὐτοὶς εἰς θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. 11 καὶ ov μὴ διδάξω- 
σιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὑτοῦ, λέγων Tribe τὸν Kb 
ὅτι πάντες eidjoovciv μὲ ἀπὸ μικροῦ ἕως μεγάλου αὑτῶν. 13 ὅτι ἵλεως ἔσομαι ταῖς 
ἀδικίαις αὑτῶν, καὶ τῶν ἁμαρτιῶν αὑτὼν ov μὴ μνησθὼ ἔτι. 


The Epistle assumes the identity of Jeremiah’s “new covenant” 
with Christianity, and rightly in so far as the inwardness of obedience, 
therein prescribed, is concerned. But, at the same time, it is true 
that the prophet held this higher covenant to be made with Israel 
as a nation, and that he meant by it not a literal abrogation of the 
existing customs of sacrifice, but only an infusion of a better spirit 
into the national life with all its outward forms. He speaks of no 
salvation outside of the national constitution — he only insists that in 
the time of Israel’s perfection the higher life of spiritual obedience 
shall exist. Similarly, he says (vii. 22, 23): “I spoke not to your 
fathers . . . in the day that I brought them forth from the land of 
Egypt . . . of sacrifice, but I commanded them, saying, Obey my 
voice.” This, of course, is not to be construed literally, but as 
meaning: “obedience is better than sacrifices;” and so the new — 
covenant emphasizes obedience over against sacrifices. The prophet 
gives no historical prediction of Christianity, but Christianity ex-_ 
presses the spiritual thought which he here utters. The Epistle 
regards the passage as announcing the abrogation of the Levitical 
system of many sacrifices, in favor of the one sacrifice which Christ 
makes once for all (ix. 1-12); the prophet’s contrast is between ἃ 
mere formal, national system of sacrifices, and one penetrated with — 
spiritual knowledge and obedience. Compare Joel iii. 12 (ii. 28, 29). 


Text. — Sept. ὅτι, for WR (verse 32), is possible, but here not good; ἠμέλησα, 
“ disregarded,” perhaps takes Ὁ», “married,” in the sense, in which it is some- 
times used in Arabic, of “being disgusted,” a sense not elsewhere found in 
Heb.; but it is more likely that the Greek translators had some other Heb. — 
word in their text, though what word it is difficult to say; ἵλεως ἔσομαι, “ will be 
merciful,” instead of “will forgive,” is free rendering of Mbox. The N. Ty 
text (verse 8) for Vat. φησί writes λέγει (with Alex., Sin.), and συντελέσω ἐπί for 
διαθήσομαι; (verse 9) for διεθέμην, it has still another word, ἐποίησα, κἀγώ (Alex.) 


HEBREWS. 225 


for καὶ ἐγώ, and λέγει for φησί (here not with Alex.); (verse 10) it omits μὸν 
(Alex., Sin., Heb.) after διαθήκη, writes λέγει for φησί, omits δώσω (Alex.), and has 
ἐπιγράψω (Alex.) for γράψω ; (verse 11) it has οὐ μῇ (Alex., Sin.) for οὐ, and omits 
αὐτῶν (with Alex.) after μικροῦ, These variations are none of them important. 
Those of them which are found in the Alex. or Sin. may possibly represent a 
Sept. text of the time (though this is hardly probable), and the others may be 
explained as changes made without theological purpose by the author. Thus 
it would be not unnatural, after having written λέγει once, to write it again, and, 
for variety’s sake, to substitute other verbs for διατίθημι. There seems to be no 
ground for supposing that the author had any text but that of the Sept. before 


HEB. ix. 19, 20: Exon. xxiv. 8. 


Fleb. ‘‘ And Moses took the blood, and sprinkled it 
on the people, and said, Behold the blood of the cov- 
enant which Yahwe has made with you.” 


So the Septuagint. 


flebrews. “ He took the blood of the calves and the 
goats, with water and scarlet wool and hyssop, and 
sprinkled both the book itself and all the people, 
saying, This is the blood of the covenant which God 
enjoined on you.” 


Exod. xxiv. 8: IV3T-D7T ΤΙΣ VWDRY pyn-by pw DIN-NS AWD np 
:DIDY MM ND WR 
Sept.: Λαβὼν δὲ Μωυσῆς τὸ αἷμα κατεσκέδασε τοῦ λαοῦ καὶ εἶπεν, ᾿Ιδοὺ τὸ αἰμα τὴς 
διαθήκης ἧς διέθετο κύριος πρὸς ὑμᾶς. 
Hebrews: Λαβὼν τὸ αἷμα τῶν μόσχων καὶ τῶν τράγων μετὰ ὕδατος καὶ ἐρίου 
κοκκίνου καὶ ὑσσώπου αὑτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν ἐράντισεν, λέγων, Τοῦτο 
τὸ αἷμα τῆς θιαθῆκης ἧς ἐνετείλατο πρὸς ὑμᾶς 6 θεύς. 


Besides the change of “made” to “enjoined,” and of “the 
Lord” to “God,” the Epistle adds the statement (not found in 
the Old Testament) that Moses sprinkled with blood the book of 
the covenant, which was probably a traditional gloss of the schools. 
The verbal change appears to be a free rendering by the author. 


226 QUOTATIONS IN THE NEW TESTAMENT. 
HEB. x. 5-7: Ps. xl. 7-9 (6-8). 


FTeb. “In sacrifice and offering thou hast had no 
delight, my ears thou hast opened, burnt offering and 
sin-offering thou hast not asked. Then I said, Lo, I 
come — in the roll of the book it is enjoined on me — 
to do thy will, O my God, I delight.” 

Sept. “ Sacrifice and offering thou hast not desired, 
but a body thou hast prepared me; whole burnt offer- 
ing and sin-offering thou hast not asked. Then I said, 
Lo, I come—in the roll of the book it is written 
concerning me—to do thy will, O my God, I have 
desired.” 


Hebrews as the Septuagint, except that it puts the plural, “whole 
burnt offerings ;”’ for “ hast not asked,” has “ hast not delighted in ;” 
and, omitting the final verb, reads, “I come... to do thy will, 
O God,” leaving out the “my.” In the plural “whole burnt offer- 
ings’ it agrees with the Alexandrian Septuagint. 


Ps. x1. 7-9: 8 AXom Ady Ὁ maa om AySN XO AMID? MI? 
Ae ἸΡΥΎ ΤΙΝ» sop ain2 rgo-nbapa Raa AT 185 AED 
ASSN 
Sept.: 7 Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω po" ὁλοκαύτωμα 
καὶ περὶ ἁμαρτίας οὐκ ἤτησας. ὃ τότε εἶπον ᾿Ιδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται 
περὶ ἐμοῦ, 9 τοῦ ποιῆσαι τὸ θέλημά σου ὁ θεός μου ἐβουλήθην. 
Hebrews - 5" Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι" 5 ὁλοκαυ- 
τώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας, 7 τότε εἶπον ᾿Ιδοὺ ἥκω, ἐν κεφαλίδι βιβλίου 


γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου. 


The Septuagint rendering, “a body thou hast prepared me,” 
comes probably from a scribal corruption of the Greek text ; and “it 
is written concerning me,” is a mistranslation of the Hebrew; the 
“whole burnt offering” is an expression of the fact that the burnt 
offering (0/2) was to be entirely consumed (Lev. i. 9). 

The psalmist, after acknowledging God’s great mercies to him and 
to his fellow-countrymen, goes on to declare, in the verses here 


HEBREWS, 297 


quoted, that the condition of the divine favor was not the ritualistic 
service of sacrifice, but the obedience of the heart. It is the senti- 
ment that we find expressed in Ps. 1. 9-15 ; Isa. i. τι, 16, 17; Mic. 
vi. 6-8 ; Jer. vii. 3-11, xxxi. 31-34, —the return for God’s goodness 
cannot be the outward act of sacrifice (which, doubtless, is recog- 
nized as a part of the appointed form of service), but only the 
offering of the soul. He puts away the former in order that he may 
insist on the latter, which is, indeed, prescribed in the roll of the 
book of the law (compare Deut. vi. 1-9): “ Lo, I come .. . it is my 
delight to do thy will, and thy instruction (/ora) is in my mind.” 

The Epistle quotes this passage as proof that Christ’s one sacrifice 
has forever taken the place of the Levitical system of constantly 
repeated offerings. Adopting the then commonly accepted Messianic 
interpretation, it supposes these words to be spoken by the Messiah 
“when he comes into the world ;” that is, when he presents himself 
to men in the character of a Saviour, in this utterance spoken through 
the psalmist (compare Heb. i. 6). ‘He [the Messiah] takes away 
the first [the Levitical sacrifices],” says the author, “in order to 
establish the second [the doing of God’s will] ” (verse 9); but this 
obedience to the divine will, which the psalmist contrasts with sacri- 
fices in general, the Epistle makes to consist in an act of sacrifice, 
“the offering of the body of Jesus Christ once for all” (verse 10). 
He reaches this conclusion by means of the expression, “a body 
thou hast prepared me,” which is in the Septuagint, but not in the 
Hebrew (rather, is opposed to the thought of the psalmist): this 
body, he held, could be only that of the Messiah. The argument of 
verses 1-14 is, therefore, as follows: “It is impossible that sacrifices 
which have to be repeated year after year should make men perfect ; 
impossible, also, that the blood of brute beasts should take away sins. 
Therefore the Messiah says in Ps. xl.: ‘Thou, O God, desirest not 
these sacrifices of beasts, but thou hast prepared my body as a single 
sacrifice ; and so I come (as is predicted of me) to do thy will by 
the sacrifice of myself.’ Other priests must repeat their ineffective 
offerings ; but he, by one offering, has perfected forever those who 
are sanctified.” This argument might have been made without the 
quotation ; but a desirable support from the Old Testament seemed 
to the author to be presented in the Septuagint phrase, “ἃ body 
thou hast prepared me.” 


228 QUOTATIONS IN THE NEW TESTAMENT. 


Text. —’HoéAnoac, “hast wished, desired,” is a somewhat weak (though in 
the Sept. not uncommon) rendering of ΠΥ ΘΙ, “hast delighted in.” The most 
probable explanation of the σῶμα δὲ κατηρτίσω μοι, “a body thou hast prepared 
me,” seems to be, that it arose by scribal error from an original nearly correct 
rendering: ὦτια δὲ κατηρτίσω μοι, “ears thou hast prepared me,” which is actu- 
ally found in Theodotion and the fifth and sixth versions of the Hexapla. The 
final ¢ of the preceding word (written ¢ in the early manuscripts) may have been 
attached to wria, whence by error would arise σώμα, thus: noeAncacwria became 
nbeAncacwua, which was then written ηθελησας σῶμα. This seems more likely 
than a misreading of the Heb.; there is no probable corruption of D°JtR, 
“ears,” out of which a word meaning “body” could be got; κατηρτίσω may be 
taken as a free rendering of M13, “dig out,” and so “prepare;” compare 
Prov. xvi. 22. The expression ὧν 3.2 can here mean only: “it is written, 
enjoined on me, prescribed to me.” 


HEB. xi. 


Verse 4. “ By faith Abel offered a more excellent 
sacrifice than Cain, . . . God bearing witness on [in 
respect to] his gifts.” 


From Gen. iv. 4. The Hebrew, “ Yahwe looked to [had respect 
to] Abel and to his offering,” is rendered by the Septuagint, “ God 
looked on Abel and on his gifts ;” and the latter part of the expres- 
sion, “on his gifts,” is adopted in the Epistle, but made to follow the 
less appropriate verb “ bearing witness.” 


Verse 5. 


From Gen. v. 24. The expression concerning Enoch, “he was 
not found, because God translated him,” is from the Septuagint 
(Hebrew, “he was not, for God took him”’), and so the verb “to be 
well-pleasing to God,” which is a free rendering of the Hebrew, 
“walked with God.” 


Verse 12. 


From Gen. xxii. 17; the promise to Abraham, that his seed 
should be “as the stars of heaven and as the sand on the seashore.” 
After the Septuagint, except that the word for “stars” is different. 


HEBREWS. 229 
Verse 13; 1 Pet. ii. 11. 


From Gen. xxiii. 4; Ps. xxxix. 12; “Strangers and pilgrims.” 
The second term from the Septuagint ; the first, after some current 
oral translation of the Hebrew. 


Verse 18. 
From Gen. xxi. 12; “In Isaac shall thy seed be called.” After 


the Septuagint. 


Verse 21. 


From Gen. xlvii. 31. 


Feb. “Jacob bowed himself on the head of the 
bed.” 


That is, he had been sitting up during his conversation with 
Joseph, and at its close lay down. The Septuagint, supplying wrong 
vowels to the last word (reading matteh for mittah), renders: 
“Jacob worshipped [= bowed himself] on the top of his staff,” that 
is, leaning on his staff; and this expression is used in the Epistle. 


Verse 23. 


From Exod. ii. 2. Moses is described as a “ goodly” child ; the 
adjective (ἀστεῖον) is from the Septuagint; the Hebrew also has 
“ ood, goodly.” 


HEB. xii. 5, 6: PROV. iii. 11, 12. 


feb. “Reject [or, despise] not, O my son, the 
chastisement [ov, discipline] of Yahwe, and loathe not 
his correction; for whom Yahwe loves he corrects, 
even as a father the son in whom he delights.” 


230 QUOTATIONS IN THE NEW TESTAMENT. 


Sept. ‘My son, despise not [ov, regard not lightly] 
the discipline of the Lord, nor faint when thou art 
reproved by him; for whom the Lord loves he re- 
proves, and scourges every son whom he receives.” 


Hebrews follows the Septuagint, only substituting “ disciplines” 
(or, chastens), for “ reproves.”’ 


Prov. iii, 11, 12: 33. 2SANDNI ΡΠ ΟΝ oNPA-ON +33 MIT 7D 
PANT PINS IND MD MA ΠΝ" -ὙΩΝ ΠΝ 
Sept.: "Vie, μὴ ὀλιγώρει παιδείας κυρίου, μηδὲ ἐκλύου ὑπ’ αὐτοῦ ἐλεγχόμενος, 

12 ὃν γὰρ ἀγαπᾷ κύριος ἐλέγχει, μαστιγοὶ δὲ πάντα υἱὸν ὃν παραδέχεται. 


Hebrews: 5Ὑἱέ μου, μὴ ὀλιγώρει παιδείας κυρίου, μηδὲ ἐκλύου ὑπ᾽ αὐτοῦ ἐλεχχό- © 


evoc: δ ὃν γὰρ ἀγαπᾷ Kv παιδεύει, μαστιγοὶ δὲ πάντα υἱὸν ὃν παραδέχεται. 
μ p ἀγαπᾳ 2μ 


Instead of “loathe not,’’ the Hebrew might be translated “be 
not afraid,” of which Septuagint “ faint not” is a loose or free ren- 
dering; the Septuagint translation “scourges”’ rests on a different 
Hebrew text from ours, and makes a better parallelism ; “ receives” 
is free rendering for “delights in;” “every” is inserted to give 
roundness to the expression. 


Text. — Instead of 3833, “and as a father,” Sept. read JN) or IND"), “and 
inflicts pain cn, scourges;” and the other renderings of the Hexapla were sim- 
ilar, ἐλέγξει (DD) in Hexaplar Syriac). This reading commends itself as simpler 
than the Masoretic, and as making the parallelism more exact in form. Alex. 
and Sin. have παιδεύει (as the Epistle) instead of ἐλέγχει. 


HEB. xii. 12-21, 
Verse 12. 


From Isa. xxxv. 3. 


fF7eb. “Strengthen ye the slack hands, and make 
firm the tottering knees.” 

Sept. “ Be strong, slack hands and palsied knees.” 

Flebrews. “ Lift up [ov, restore] the slack hands and 
the palsied knees.” | 


HEBREWS. 231 


Tsa. χχχν. 3: UDR miowa Ὁ"3..3) Δ Ρ oT pin 
Sept.: ᾿Ισχύσατε χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα. 
Hebrews: Τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γύνατα ἀνορθώσατε. 


The Septuagint omits the second verb, and makes the first intrans- 
itive and the nouns nominative. ‘The Epistle differs in its verb from 
the Septuagint: it uses the general phraseology of the Septuagint, 
but modifies it and the construction, either after an oral synagogal 
version, or to suit the author’s train of thought, or feeling of propri- 
ety. The quotation is simply an adoption of the prophetic exhorta- 
tion to the returned exiles. 


Text. — Instead of ἸΡ1Π, Sept. read 4PM, against the context. The omis- 
sion of the second verb 1¥8 may have been occasioned by the similarity of the 
following ΤΟΝ, The ἀνορθώσατε (“lift up”) of the Epistle, seems to be a free 
rendering, after some current oral version, of Heb. 1¥18, “ make firm.” 


Verse 13. 
From Prov. iv. 26. 


ffeb. “ Make straight the path of thy foot.” 

Sept. “ Make straight paths for thy feet.” 

Flebrews (after Sept., only changing the number of 
the pronoun). “ Make straight paths for your feet.” 


The plural of the Septuagint is free rendering, and the Epistle 
further uses the plural pronoun because it is addressing a number 
of persons. 


Verse 14; 1 Pet. ii. 11. 
From Ps. xxxiv. 15 (14). 


FTeb., Sept. “ Seek thou peace, and follow after it.” 
Flebrews (freely after Sept.). “Follow ye after 
peace. 


232 QUOTATIONS IN THE NEW TESTAMENT. 
Verse 15. 


From Deut. xxix. 17 (18). 


feb, “Lest there be among you a root bearing 
poppy and wormwood.” 

Vat. Sept. (xxix. 18). ‘“‘ Lest there be among you a 
root springing up in gall and bitterness.” 

Flebrews. ‘ Lest any root of bitterness springing up 
trouble you.” 


Deut. χχῖχ. 17: TY) WN Mia ww 02a 5:9 
Sept.: Μῇ τίς ἐστιν ἐν ὑμῖν ῥίζα ἄνω φύουσα evox°An [ἐν χολῇ ?] καὶ πικρίᾳ, 
Hebrews: My τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ. 


Two plants are named in the Hebrew, of which the second is 
wormwood, and the first some bitter herb, answering more nearly, 
it would seem, to poppy than to any thing else; the Septuagint 
renders the two terms by words expressing the qualities of the plants, 
and regards the participle, incorrectly, as intransitive. The text of 
the Epistle appears to be in part a corrupted form of the Septuagint, 
the word translated “trouble” being made out of the two meaning 
“in gall;” and in part a free citation, “root of bitterness”’ standing 
for “‘a root springing up in bitterness.” In the citation, as in the 
original, evil doctrine or principle of life is compared to a noxious 
herb. 


Text.— On UWS and my, see the lexicons. 1179 is here, from the connec- 
tion, transitive, “bearing.” Instead of ἐν χολῇ (as in Tischendorf’s edition), the 
Vat. and Alex. texts of Sept. have evoy9An (whence the ἐνοχλῇ of the Epistle); 
but this is probably a corruption of ev χολή, which had early got into the manu- 
scripts, the Heb. text furnishing no explanation of it. The Alex. has also ρίζα 
πικρίας, as the Epistle, and has here most likely conformed its text to that of 
the latter. 


Verse 16. 


The expression “sold his birthright” is from the Septuagint, 
Gen. xxv. 33. 


HEBREWS. 233 


Text. —The N. T. manuscripts vary between ἀπέδοτο (Sept.) and ἀπέδετο, 


a scribal variation. 
Verses 18, 19. 


In the description of Sinai, several terms are taken from the Sep- 
tuagint: “burned with fire, blackness, tempest, voice of words,” 
from Deut. iv. 11, 12; “sound of trumpet,” from Exod. xix. τό. 
The word for “ darkness” is different from that used by the Septua- 
gint in Deut. iv. 11. 


Verse 20. 


Freely from Exod. xix. 


FTeb., Sept. “No hand shall touch it, but he shall be 
stoned, . . . whether beast or man, it shall not live.” 

Hebrews. “lf even a beast touch the mountain, it 
shall be stoned.” 


Verse 21. 


From Deut. ix. 19. 


Feb. 91 feared.” 
Sept. “1 fear exceedingly.” 
Flebrews. “1 exceedingly fear and tremble.” 


Deut. ix. 19: “AIAN 
Sept. : ᾿"Εκφοβός εἰμι. 
Hebrews : "Ἔκφοβός εἰμι καὶ ἔντρομος. 


The Septuagint is stronger than the Hebrew, and the Epistle than 
the Septuagint, —the natural tendency to emphatic expansion. 
Moses did not, however, as the Epistle assumes, utter this expression 
of fear on account of the terrible appearances at Sinai, but on 
account of God’s anger against the people, who had just made the 
golden calf: “I feared,” says he, “the anger and wrath of Yahwe 
against you.” 


284 QUOTATIONS IN THE NEW TESTAMENT. 


HER. xii. 26: HAG. ii. 6. 


Heb. “Yet one — it is litthe —and I will shake the 
heaven and the earth.” 

Sept. “ Once more I will shake the heaven and the 
earth.” 

Flebrews. ‘Once more I will shake not only the 
earth, but also the heaven.” 


The Epistle follows the Septuagint, only expanding and inverting. 


Hag. ii. 6: PISI-DR DWWI-NN wy UR NT oy one Ἣν 
Sept.: Ἔτι ἅπαξ ἐγὼ σεΐσω τὸν οὐρανὸν καὶ τὴν γῆν. 
Hebrews: Ἔτι ἅπαξ ἐγὼ σείσω οὐ μόνον τὴν γῆν ἀλλὰ καὶ τὸν οὐρανόν. 


The first words of the Hebrew are difficult. They can hardly 
mean “once” (Septuagint): for (1) this would require the supplying, 
after “one,” of the word meaning “time” (in the sense of “ occur- 
rence”), which, as implying a mere point of time, would not suit — 
the following expression, “it is little,” since this involves a space of - _ 
time ; (2) this interpretation supposes that the prophet has before 
spoken of another “ shaking,” which is not the case. The grammar 
and the context require that after “one” some word meaning “ἃ. 
space of time” be supplied, so as to read, “yet a time —it is little 
[that is, “yet a little time,” as in Hos. i. 4] —I will shake,” εἴς. 
Compare Hag. ii. 21, where the same expression (referring to the 
same event), “1 will shake,” etc., occurs, without the introductory 
words of our verse. . 

The prophet’s prediction was intended to encourage the people } 
in the building of the temple, a few years after the return from Baby- 
lon (2 Darius Hystaspis, B.C. 520). The returned exiles, few in 
number and poor in resources, were slack in pushing the work ; they — 
were also oppressed by a sense of their feebleness as a nation, in 
comparison with the peoples around them. The prophet therefore ~ 
incites them to labor by the promise of a glorious position in the 
near future. In the name of God he says to them, “I will speedily 
make a complete revolution in affairs, I will shake the whole existing 


HEBREWS, 235 


condition of things. Foreign nations, now seeming to be your 
superiors, shall become worshippers in my temple; their silver and 
gold (‘the desirable things of all nations’) shall be offered at my 
shrine; and the glory of this second temple, which you are now 
building with such weariness, shall be greater than that of the splen- 
did structure of Solomon.” The political convulsions, the “ shaking,” 
of which the prophet speaks, did not come in his day, nor till long 
after, and were not attended with the political and religious results 
he expected. The Persians, as long as their empire lasted, seem to 
have treated Judea as they treated other provinces. The Greek 
princes, who succeeded them in Syria and Egypt, were sometimes 
friendly, sometimes hostile. Ultimately the temple did become rich, 
but it was as the national existence and the temple were about to be 
destroyed. Besides such political movements, the prophet seems to 
point, in the expression ‘shake heavens and earth,” to natural phe- 
nomena of the sort described in Joel, — earthquakes and the like. 

The Epistle regards the word of Haggai as a prediction of the new 
dispensation, the kingdom of Christ (verses 27, 28). ‘This it is in 
fact, not, however, in a historical way (for the prophet looked for an 
immediate political revival of the nation Israel), but as an expression 
of the conviction that God would not suffer his truth to be destroyed. 
The national Israel, and all the conditions of its outward worship, 
were to perish; but the spiritual idea which they represented was to 
find a purer expression in the spiritual Israel, in which all differences 
of race vanished before the universal truth announced by Jesus. The 
real fulfilment of Haggai’s prediction is found in the prevalence of 
Christianity. 

The “once more” of the Epistle refers back to the shaking of 
Sinai (verse 26): God then shook the mountain, but now he has 
promised to shake not only earth, but also heaven. Does this second 
shaking mean simply the establishment of Christianity, or does it 
look farther to the perfect permanence which is to be introduced 
by the second coming of Christ? The context favors the former 
view ; for this promise of the second shaking is adduced to warn 
Christians of that day against refusing “him who speaks” (verse 25), 
and they are described (verses 27, 28) as already in possession of 
the kingdom that cannot be shaken, of that kingdom of Christ, 
namely, which remains after what is not lasting has been removed. 


236 QUOTATIONS IN THE NEW TESTAMENT. 


Text.— For the various constructions of NNN which have been proposed 
(none of them satisfactory), see the commentaries. The easiest emendation — 
formally would be to insert Fj’, so as to read NNN Hy Np, if ΠΡ could be 
understood of a space of time, which is against the usage. Failing a proper 
word to supply, we are driven to taking NNN itself in the sense “a period,” 
which is somewhat hard, but less open to objection than other methods pro- 
posed. Sept. gets rid of part of the difficulty by leaving 8° Opn, “it is a 
little,” untranslated. So, also, the Peshitto: “again, one period of time, I will 
shake,” ete. The Targum renders the Hebrew word for word, and does not 
further the understanding of the passage. 


HEB. xiii. 
Verse 5. 


From Deut. xxxi. 6. 


Fleb. “ Yahwe thy God . . . will not leave [or, fail] 
thee nor forsake thee.” 

Vat. Sept. “The Lord thy God... will by no 
means leave |[or, fail] thee nor by any means forsake 
tee.” 

Flebrews (with change of person). “I will by no 
means leave [ov, fail] thee, nor will I by any means 
forsake thee.” 


Deut. χχχὶ. 6: Jy KH 9 Xd 
Sept.: Otte un σε ἀνῇ οὔτε μῆ σε ἐγκαταλίπῃ. 
Hebrews: Οὐ py ce ave οὐδ' οὐ μῆ σε ἐγκαταλίπω. 


The wording is after the Septuagint; there is precise agreement 
(except in person) between the New-Testament text and that of the 
Alexandrian Septuagint. 


Text, — For Vat. Sept. οὔτε μὴ... οὔτε μὴ, Hebrews and Alex. Sept. have 
οὗ μὴ . . τ οὐδέ οὐ wR, both of them strengthenings of the Heb. The Alex. 
probably follows the N. T. reading. 


HEBREWS, 237 


Verse 6. 


From Ps. cxviii. 6. 


Feb. “Yahwe is mine [ov, is on my side], I will 
not fear; what can man do to me?” 

Sept. “The Lord is my helper, and I will not fear 
what man can do to me” (ov, what can man do to 
me ?). 

Flebrews. ‘‘The Lord is my helper, I will not fear ; 
what can man do to me?” 


Ps. cxviii. 6: DO AvyAD eye xDD TT 
Sept.: Κύριος ἐμοὶ βοηθός, καὶ ob φοβηθήσομαι τί ποιῆσει μοι ἄνθρωπος. 
Hebrews: Κύριος ἐμοὶ βοηθός, οὐ φοβηθήσομαι: τί ποιῆσει μοι ἄνθρωπος ; 


The Epistle follows a manuscript of the Septuagint which made 
the last clause a question (as our present Septuagint text may be 
rendered, though not so naturally); or, while keeping the terms of 
the Septuagint, it adopted in the last clause the rendering of an oral 
synagogue-version. 


238 QUOTATIONS IN THE NEW TESTAMENT. 


JAMES. 


Chapter. 3. 10, 11; 1 Pet. 1. 24, 25. 
From Isa. xl. 6, 8. 


Heb. ‘*‘ All flesh is grass, and all its beauty as the 
flower of the field. The grass withers, the flower — 
fades, ... but the word of our God endures forever.” 

Sept. “ All flesh is grass, and all glory of man as - 
the flower of grass. The grass withers and the flower 
falls, but the word of our God endures forever.” if 


Peter cites after the Septuagint, making three changes (free cita- 
tion): “all flesh is as grass” (change of metaphor into simile, to . 
make the form of this clause agree with that of the following); “all | 
its glory,” instead of “glory of man” (here following the Aramaic 
version, which gave the Hebrew correctly); and “the Lord” (to Ὁ 
point the reference to Christ), instead of “our God.” James adopts 
two expressions of the passage from the Septuagint: the rich man, 
he says, shall pass away “as the flower of grass,” and adds that the — 
sun “withers the grass, and its flower falls,’ making “ wither” trans- 
itive. 


Πα. x1. 6, 8: 93) VSN 3:5 2 ΠΊΘΙ py. on ba yn Wands 

:Ddiyd oypr aoe 13 ΥῪ, 

Sept.: 5 Πᾶσα σὰρξ χόρτος, καὶ πᾶσα δύξα ἀνθρώπου ὡς ἄνθος χόρτου" 7 ἐξημάνθη ὁ 

χόρτος καὶ τὸ ἄνθος ἐξέπεσε, ὃ τὸ δὲ ρῆμα τοῦ θεοῦ ἡμῶν μένει εἰς τὸν αἰῶνα. , 
Pet.: 34 Πᾶσα σὰρξ ὡς χύρτος, καὶ πᾶσα δόξα αὐτῆς ὡς ἄνθος χόρτου" ἐξηράνθη 

χόρτος, καὶ τὸ ἄνθος ἐξέπεσεν" 235 τὸ δὲ ρῆμα κυρίου μένει εἰς τὸν αἰῶνα. ; 


JAMES. 239 


Text. —Instead of MWh, “the field,” Sept. seems to have read IN, 
“orass,” and instead of alt “ withers,” 5D), “falls;”? but in both cases it may 
merely give a free translation. Its insertion of ἀνθρώπου is probably after a 
Heb. manuscript which wrote DIN after T0M in order to make the parallelism 
fuller. 


Chapter iii. 9. 


The expression, “after the likeness” of God, is from the Septua- 
gint of Gen. i. 26. 


Chapter iv. 6; 1 Pet. v. 5. 
From Prov. iil. 34. 


Heb. “If he mocks mockers, he shows favor to the 
meek.” 

Sept. “The Lord resists the proud, but shows favor 
to the humble.” 


James and Peter as the Septuagint, with substitution of “God” 
for “the Lord.” 


Prov. iii. 34: JIT! pay) yor Nin ox>-ox 
Sept., Fas., Pet.: Κύριος [Fas., Pet., ὁ θεὸς] ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς 
δὲ δίδωσι χάριν. 


This identity of departure from the Septuagint, in the two Epis- 
tles, in one word, may be explained by supposing that the expression 
had become proverbial, with the substitution of the more general 
divine name (which is not expressed in the Hebrew). Septuagint, 
“resists the proud,” is intended to be equivalent to “mocks mockers.” 
The introduction of the divine name is for the sake of clearness. 

The preceding clause in James seems not to be a quotation. 
Render: “Do you suppose that the Scripture says to no purpose 
(the spirit which he has put in us has indeed its desires, which reach 


tg the point of envy, but he gives more grace — wherefore it says), 
God resists,’’ etc. ? 


240 QUOTATIONS IN THE NEW TESTAMENT. 


Chapter v. 2. ‘Garments moth-eaten.” 
From the Septuagint of Job xiii. 28. 


Chapter v. 3. 


“ Treasuring up” retribution, after Prov. i. 18, Septuagint. The 
Hebrew reads, “And they lie in wait for their own blood, and lay 
snares for their own lives ;” which the Septuagint paraphrases, “They _ 
who take part in murder lay up treasures of evil for themselves, and 
the overthrow of lawless men is bad.” The first clause corresponds 
to our Hebrew verse, which the Septuagint understands to mean, 
“ They who lie in wait for blood lay up treasures [of evil] for them- 
selves ;” and the second clause is scribal explanation, or else comes 
from a Hebrew text different from ours. 


Chapter v. 4. 


The expression, “to the ears of the Lord of Sabaoth,” is from the 
Septuagint of Isa. v. 9, where the Hebrew has: “in my ears [Isaiah’s] 
Yahwe of Sabaoth [has said].” 


Chapter v. 5. 


For the “day of slaughter,” the day of retribution for the wicked, — 
compare the Septuagint in Jer. xii. 3, xxv. 34. 


Chapter v. 20; 1 Pet. iv. 8. 


The phrase, “ Love covers a multitude of sins,” is apparently 
a popular proverb derived from Prov. x. 12, which reads in the 
Hebrew, “Love covers [o7, conceals] all transgressions,” where the — 
Septuagint (translating the second noun as participle, and inserting | 
the negative particle) has, “Love conceals all those who are not 
contentious.” The proverb arose from the Hebrew, through a cur 
rent Aramaic translation, or possibly a text of the Septuagint different 
from ours. | 


JAMES. 241 


Yas. “εξ who converts a sinner . . . shall covera 
multitude of sins.” 


Prov. x.12: TIA ΠΡΞ orywe-bd dy 
Sept.: Πάντας τοὺς μὴ φιλονεικοῦντας καλύπτει φιλία. 
Pet.: ᾿Αγάπη καλύπτει πλῆθος ἁμαρτιῶν, 

James has the three last words. 


Text.— Instead of Ὁ} 5, Sept. read Ὁ 75, and inserted the negative in 


order to make a better sense. 


242 QUOTATIONS IN THE NEW TESTAMENT. 


FIRST PETER. 


I PET. i. 16: LEV. xi. 44. 


“εὖ. “ And ye shall be holy, because [ov, for] I am 
holy.” 


So the Septuagint, and after it the Epistle, with slight change of 
order in the Greek. 


Lev. xi. 44: “δὰ wtp 115) ὈῚΡ on 


Sept.: Καὶ ἅγιοι ἔσεσθε, ὅτι ἅγιος εἰμι ἐγώ. 
Fet.: “Ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος. 


Σ PET. i. 3: Ps, xxxiv. 9\(8). 


ffeb. ‘Taste and see that Yahwe is good.” 


So the Septuagint; after which the Epistle, “if ye have tasted 
that the Lord is good.” 


Ps. χχχῖν. 9: WT 1 9 IN Wp 
Sept.: Τεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ κύριος. 
Pet.: Ei ἐγεύσασθε ὅτι χρηστὸς ὁ κύριος. 


1 PET. 11. 9, 10. 
Description of the Church of Christ. ‘Chosen race” is an epit- 


ome of Deut. xiv. 2, “Yahwe has chosen thee to be the people 
which is his special property ;’’ “royal priesthood, holy nation,” 


FIRST PETER. 243 


is taken from Exod. xix. 6, after the Septuagint, where the Hebrew 
has, “ kingdom of priests, holy nation ;” “a people for a possession”? 
(that is, God’s own property) comes from Mal. iii. 17, where the 
Septuagint correctly renders, “Ye shall be to me, says the Lord 
omnipotent [Wesrew, Yahwe of hosts], in the day that I am making 
[chaz zs, in the day that I am about to bring into existence] a posses- 
sion.” 

Israel was God’s special private property, in distinction from the 
other nations of the earth. Such is the sense of the Hebrew word 
also in Exod. xix. 5; Deut. vii. 6, xiv. 2; where the Septuagint 
renders by a term (περιούσιος) which is probably to be taken in the 
sense of “property, acquisition”? (as Suidas explains it): this was 
translated in the Vulgate by fecu@aris, after which the English 
Authorized Version renders, “peculiar treasure”? (Exod. xix. 5), 
“special people” (Deut. vii. 6), “peculiar people” (Deut. xiv. 2; 
t Pet. ii. 9), “jewels” (Mal. iii. 17); and the word “ peculiar,” 
meant by King James’s translators to mean “special and highly 
valued property,” is now often wrongly taken in the modern sense, 
“ distinguished by special qualities”’ (the Revised Version here has, 
“a people for God’s own possession’’). On the expression in verse 
10, from Hos. ii. 25 (ii. 23), see on Rom. ix. 25, 26. 


PET. 11:22; 245 


Informal adoption of expressions from Isa. liii., after the Septua- 
gint, as description of the example set by Christ. Verse 22: “who 
did no sin, neither was guile found in his mouth,” from verse 9 of 
Isaiah (the Epistle has “sin” for the Septuagint “ lawlessness,’ and 
inserts “was found”); verse 24, “himself bore [ov, carried up] 
our sins,” from verse 4 of Isaiah; “by his stripes [o7, bruise] ye 
were healed,” from verse 5 of Isaiah. 

The differences between the Epistle and our present Vatican 
Septuagint text may be explained by supposing that the former 
intends rather to interweave the substance of the Old-Testament 
passage into its discourse than to make a formal citation (thus the 
expressions, “when he was reviled, reviled not again,” and “when 
he suffered, threatened not,” which are included in the description 


94. QUOTATIONS IN THE NEW TESTAMENT. 


of Christ’s example, seem not to be taken from the Old Testament, 
but from the life of Christ); or, perhaps, in part by the supposition 
of a slightly different Septuagint text (the Epistle in one place agrees 
with the Alexandrian Septuagint against the Vatican, though the 
Alexandrian is always under suspicion of borrowing from the New 
Testament); or the Epistle may have followed in part an Aramaic 


version. 


1 PET. iii. 6: PROV. iii. 25. 


ffeb. “ Fear not sudden terror.” 

Sept. “ And thou shalt not fear a terror that comes 
on thee.” 

Pet. “ Not fearing any terror.” 


Prov. iii. 25: DED WD xyn-dx 
Sept: Kai ov φοβηθήσῃ πτύησιν ἐπελθοῦσαν. 


Pet: Μὴ φοβούμεναι μηδεμίαν πτόησιν. 


The Epistle follows the Septuagint freely. 


1 PET. iii. 10-12: Ps. xxxiv. 13-17 (12-16). 


ffeb. “Who is the man that desires life, loving 
[many] days, that he may see good? Keep thy 
tongue from evil, and thy lips from speaking guile. 
Turn away from evil, and do good. Seek peace, and 
pursue it. The eyes of Yahwe are on the righteous, 
and his ears are open to their cry. The face of 
Yahwe is against those who do evil, to cut off the 
remembrance of them from the land” (oy, the earth). 


The Septuagint is identical with the Hebrew, except as follows: 
“Who is the man that desires life, loving to see good days?.. .« 


FIRST PETER. 245 


refrain thy tongue, . . . open to their supplication.” The Epistle 
follows the Septuagint, putting the third person for the second, and 
introducing one or two connectives ; but changes slightly the form 
of the opening sentence, reading: “ For he who desires to love life, 
and to see good days, let him refrain his tongue.” 


Ps. xxiv. 13-17: WS) 2310 FIND OD AD’ ov pan wea)” 
smaTy ody wpa aiu-nby) yy WO : ΠΡ IAI Pas yy Ww) 
SPT ΨΡ3 Mm 251 son ΝΣ yaa Op AS-O8 AA Ty" 
Sept.: 13 Τίς ἐστιν ἄνθρωπος ὁ θέλων ζωῆν, ἀγαπῶν ἰδεῖν ἡμέρας ἀγαθάς ; 14 παῦσον 
τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη τοῦ μὴ λαλῆσαι δόλον. 15 ἔκκλινον ἀπὸ κακοῦ 
καὶ ποίησον ἀγαθόν, ζήτησον εἰρήνην Kai δίωξον αὐτὴν. 16 ὅτι ὀφθαλμοὶ κυρίου ἐπὶ 
δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν" 17 πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά, 
Pet.: 15 γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθάς, παυσάτω τὴν γλῶσσαν 
ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον, 11 ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω 
ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτὴν. ™ ὅτι ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ 
Ora αὐτοῦ εἰς δέησιν αὐτῶν, πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά. 


The substitution in the Epistle of the infinitive ‘to love,” for the 
participle “loving,” seems to be a scribal error, the two Greek words 
differing only by a single letter. The assertive form “he who 
desires,” instead of the interrogative ‘who is the man?” seems to be 
a rhetorical change by the apostle, in accordance with the rest of the 
passage. 


Text. —In the opening verse, Sept. reads the final adjective as plural, Ὁ" 21, 
agreeing with Ὁ 72), and renders ἡμέρας ἀγαθάς ; the Epistle puts ἀγαπᾷν instead 
of ἀγαπῶν, and is then obliged to insert «ai before ἐδεῖν, The insertion of γάρ in 
verse 10, δέ in verse 11, and ὅτε in verse 12, is for rhetorical purposes. There 
is no clear trace of an Aramaic version here. 


LPET Π| Τὴ. Ws ISA. Vill. 12,13. 


The prophet, warning his disciples against the people of Judah, 
says, “Fear not their fear [τα zs, what they fear], and be not 
troubled — Yahwe of hosts [or, of Sabaoth], him sanctify, and he 
shall be your fear.” So the Septuagint, after which the Epistle: 
“Fear not their fear, and be not troubled, but sanctify the Christ as 
Lord in your hearts,’”’ with Messianic application. 


246 QUOTATIONS IN THE NEW TESTAMENT. 


Jsa. viii. 12,13: INS DINIY TAT-AN ay ΒΝ eT ARR? HeO-AN 

: weap 

Sept.: 13 Tov δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε οὐδὲ μὴ ταραχθῆτε. 13 κύριον αὐτὸν 
ἁγιάσατε. 

Pet.: 4 Τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε μηδὲ ταραχθῆτε, 15 κύριον δὲ τὸν Χριστὸν 
ἁγιάσατε. 


1 PET. iv. 18: PROV. x1. 31. 


Fleb. “If the righteous be recompensed on earth, 
how much more the wicked and the sinner!” 


Of which the meaning seems to be, “If the righteous is recom- 
pensed for his evil as well as for his good, how much more the 
wicked ἢ The Septuagint gives a paraphrase, somewhat loose, but 
preserving the general sense: “If the righteous is scarcely saved, 
where shall the ungodly and sinner appear?” which is adopted by 
the Epistle. 


Prov. xi. 31: BOIM) YYIND HX Ow PRA ΡΟΣ [Π 
Sept. Pet.: Ei ὁ μὲν [Pet. omits μὲν] δίκαιος μόλις σώζεται, ὁ ἀσεβὴς καὶ duap- 
τωλὸς ποῦ φανεῖται ; 


This Septuagint saying had perhaps become a proverb; the pas- 
sage is not said in the Epistle to be a quotation from the Old Testa- 
ment, but was doubtless so thought of. 


PET. v.72 Ps. νι. 23.952) 


Feb. ‘Cast thy lot on Yahwe, and he will sustain 
thee.” 

Sept. ‘Cast thy care on the Lord, and he will sus- 
tain thee.” 

Pet. “Casting all your care on him, because he 
cares for you.” 


ας ai 


FIRST PETER. 247 


The Epistle (quoting only the first clause, and paraphrasing the 
second) follows the Septuagint. 


Ps. lv. 23: WDD MIM JAM ΠΤ τν Pow 
Sept.: ᾿Επίῤῥιψον ἐπὶ κύριον τὴν μέριμνάών σου καὶ αὐτός σε διαθρέψει. 
Pet.: Πᾶσαν τὴν μέριμναν ὑμῶν ἐπιρίψαντες ἐπ’ αὐτόν ὅτι αὐτῷ μέλει περὶ ὑμῶν, 


The word rendered “lot” has for root-meaning “to give,” whence 
various significations have been assigned it: the Talmud, followed 
by the English Authorized Version and Gesenius (eighth edition, 
Miiblau and Volck), renders by “ burden” (apparently as something 
which is given to or laid on one); the Septuagint, the Syriac, and 
the Vulgate, by “care” (as a mental burden): on the other hand, 
an old Latin version has “love” (cavitatem), from another root, and 
this is adopted by Bottcher (“desire”). But a comparison with 
Ps. xxxvii. 5 (“roll thy way on Yahwe, . . . and he will perform’’) 
and Prov. xvi. 3 (“roll thy works on Yahwe, and he will establish 
thy purposes”) makes it probable that the sense is “lot” (as that 
which is given a man by God). Gesenius in the Thesaurus takes 
the word as verb, and renders, “‘ cast on Yahwe what he gives thee,” 
which amounts to the same thing, though the construction as verb is 
improbable. 


Text.— The stem 377 occurs in Semitic only in the signification “ give,” or 
in senses easily derivable from this; and the noun 377’ would naturally mean 
“that which is given,” and so here, “one’s lot in life.” Bottcher supposes an 
original biliteral stem 37, “to desire” (whence 38), from which would come 
= Tie 


248 QUOTATIONS IN THE NEW TESTAMENT. 


SECOND. PETER. 


Chapter ii, 22. 


From Prov. xxvi. 11: “A dog turning to his own vomit again,” 
identical with the Hebrew. A popular proverb, taken, probably 
through an Aramaic version, from the Book of Proverbs. The 
Septuagint has (paraphrastically): ‘‘as a dog when he comes upon 
his own vomit, and becomes hateful.” 


Prov. XXVi. 11: INp-93? Ww 2529 
Pet.: Κύων ἐπιστρέψας ἐπὶ τὸ ἰδιον ἐξέραμα, 


Chapter iii. 8. 


The expression, “one day is with the Lord as a thousand years, 
and a thousand years as one day,” 
thousand years in thy sight are as yesterday,” where the Septuagint 
and the Hebrew agree. 


is formed after Ps. xc. 45a 


Chapter iii. 12, 13. 


The description of the coming “day of God” is after Isa. xxxiv. 
and Ixv. 


(Isa. xxxiv. 4.) ed, “ All the host of heaven [the 
stars, or star-spirits] shall melt [ov, rot], and the 
heavens shall be rolled up as a scroll.” 

Sept. ‘All the powers of the heavens shall melt, 
and the heaven shall be rolled up as a scroll.” 


SECOND PETER, 249 


Pet. ‘‘The heavens, being on fire, shall be dis- 
solved, and the elements shall melt with fervent heat” 
(an expansion of the first clause of the Septuagint). 


Tsa. xxxiv. 4: DYBWI WHI 9943) Dwi ΝΥ 3 ΡΌ) 

Sept.: Καὶ τακήσονται πᾶσαι αἱ δυνὰμεις τῶν οὐρανῶν, καὶ ἑλιγήσεται ὡς βιβλίον 
ὁ οὐρανός. 

Pet.: Οὐρανοὶ πυρούμενοι λυθῆσονται καὶ στοιχεῖα καυσούμενα τῆκεται. 


The expression, “new heavens and a new earth,” is from Isa. 
Ixv. 17, Ixvi. 22; the prophet meaning the new physical creation 
corresponding to the new political-religious order of things in Israel, 
wherein should dwell righteousness and peace: the Epistle also takes 
the phrase literally. 


250 QUOTATIONS IN THE NEW TESTAMENT. 


JUDE. 


JUDE 9. 


‘The Lord rebuke thee.” 


Zech. iii. 2: JB WMT WI. 
Sept.: 'Επιτιμῆσαι κύριος ἐν coi. 
μας. ᾿Ἐπιιιμῆσαι σοι κύριος. 


This expression is said, in the Epistle, to have been used by 
“Michael the archangel, when, contending with the devil, he dis- 
puted about the body of Moses.” As to its origin, it may be said : — 

1. The reference is to an alleged historical fact, —a dispute 
between Michael and the devil over the literal body of Moses. It is 
impossible to take the expression “body of Moses” in a figurative 
sense, as meaning the nation Israel. The Christian Church is indeed 
called “the body of Christ” (1 Cor. xii. 27; Eph. iv. 12; Col. 
i. 18), since he is its divine founder and perpetual sustainer. But 
such a relation of Moses to Israel is never affirmed either in the Old 
Testament or in the New Testament (see the contrast between Christ 
and Moses in Heb. iii. 1-6), or in any later Jewish writing. Such a 
figurative expression, moreover, if used at all, would occur in pas- 
sages characterized by elevated style, and with a context that would 
point to its meaning ; and it would be obviously out of place here. 

2. Our quotation is expressly referred by Origen and Didymus 
of Alexandria to an apocryphal book, called “The Ascension [or, 
Assumption] of Moses.” ! 


eee 


* Origen, De Princip., 3, 2,1; Didymus, Epist. Jude Apost. enarratio. For other 
references, see the preface of Fritzsche’s Libri Apocryphi Vet. Test. Grace: Leipzig, 
1871. 


JUDE. pasa | 


3. The citation is not found in those portions of the Ascension 
which have, up to this time, been discovered and published.' But 
there are various stories which bear more or less resemblance to 
Jude’s, and make the existence of such a tradition not improbable. 
Thus Cécumenius, without, however, mentioning the ‘“ Ascensio,” 
relates (Commentary on Jude) a contest between Michael and Satan 
concerning Moses’ body, the burial of which was opposed by Satan 
on the ground of Moses’ murder of the Egyptian. This seems, in 
fact, to be identical with Jude’s tradition. According to the Deba- 
rim Rabba (Commentary on Deuteronomy), there was a contest 
between Michael and Sammael, the Angel of Death; the latter wish- 
ing to take the soul of Moses, the former opposing it. 

4. The existence of such traditions is perfectly intelligible from the 
reverence felt for Moses, and the mysterious character of his burial 
related in Deut. xxxiv. Jewish fancy would naturally surround the 
last days and the mortal remains of the great Lawgiver with legend- 
ary embellishments. And, as to the origin of the particular form of 
the tradition given by Jude, we have a suggestion in Zech. ili. 2. 
There the Satan who is opposing or accusing the high-priest Joshua 
is addressed by the Angel of Yahwe in the very words of our quota- 
tion: “the Lord [ Hebrew, Yahwe] rebuke thee,” the Greek of Jude 
being nearly identical with that of the Septuagint. Our verse cannot 
be taken from Zechariah : a contest between Michael and Satan over 
the body of Moses cannot be the same as a judicial trial held by the 
Angel of Yahwe, in which Satan is the accuser, and the priest Joshua 
the accused. But the scene in Zechariah may have supplied mate- 
rial for the legend of Michael and Satan ; it would be natural to put 
into the mouth of the former the words of the Angel of Yahwe. 
It seems probable, then, that from a story worked up out of Deut. 
xxxiv., and Zech. iii., and perhaps other passages of the Old Testa- 
ment, our Epistle takes the verse in which this quotation appears. 


JUDE 14, 15: ENOCH i. 9. 


Enoch. “And lo, he comes with myriads of the 
holy to pass judgment on them, and he will destroy 


1 See the text as given by Fritzsche, 


259 QUOTATIONS IN THE NEW TESTAMENT. 


the impious, and will call all flesh to account for every 
thing the sinners and the impious have done and 
committed against him.” 

Fude. “Lo, the Lord came with his holy myriads 
to execute judgment on all, and to convict all the 
impious of all their works of impiety which they have 
impiously wrought, and of all the hard things which 
impious sinners have spoken against him.” 


Fude 14, 15: Ἰδοὺ ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ ποιῆσαι κρίσιν κατὰ 
πάντων καὶ ἐλέγξαι πάντας τοὺς ἀσεβεῖς περὶ πάντων τῶν ἔργων ἀσεβείας αὑτῶν ὧν 


ἠσέβησαν καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν Kat’ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς, 


The Book of Enoch (with the exception of a few fragments pre- 
served in Syncellus and in one Greek manuscript) is known to us at 
present only in an Ethiopic translation ; and it is therefore not strange 
that our text should differ slightly from that of the author of the 
Epistle, who may, moreover, have cited freely, or from memory. 
The form of the quotation (“Enoch prophesied, saying”) shows 
that he regarded these words as a genuine utterance of the patriarch ; 
but it does not thence follow that he looked on the book as canon- 
ical, though he must have valued it highly. There is no proof that 
it was ever generally considered canonical by Jews or Christians. 
The Book of Enoch, written probably (at least in part) in the 
second century B.C., was held in great esteem for six or seven 
centuries, and was then gradually lost sight of. 


JUDE 23. 


The expression, “snatching them out of the fire,” is after Amos 
iv. 11, “ye were as a brand snatched from [o7, drawn out of] the 
burning ;” or, better, Zech. iii. 2, “is not this man [Joshua] a brand 
snatched from [or, drawn out of] the fire?” After the Septuagint, 
but with a different word for the participle ; it is either a free citation, 
or a common proverbial saying. 

Zech. ii. 2: WRD ὌΧ. ἫΝ ΠῚ RIOD 

Sept.” Οὐκ ἰδοὺ τοῦτο ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός ; 

Jude: "Ex πυρὸς ἁρπάζοντες. 


THE REVELATION 253 


ΠΕ KEVEEATION, 


The Book of Revelation contains no quotations proper, but a 
great part of the language is taken from the Old Testament: it will 
be sufficient to point out the sources of the material, and the way in 
which it is employed. 


REV. i. 
Verse 5. 


“ Faithful witness,” epithet of Jesus Christ, found in Prov. xiv. 5, 
and in Ps. Ixxxix. 38 (37), where it is used of David’s posterity. 
After the Septuagint, which agrees with the Hebrew. Found also in 
1| 11. 

“Ruler over kings.” Freely after Isa. xli. 2 (Cyrus), and Dan. 
ii. 47 (God). 


Verse 6. 


“A kingdom, priests to God,” of the Church of Christ. From 
Exod. xix. 6, “a kingdom of priests” (Israel); Septuagint, “royal 
priesthood” (so 1 Pet. ii. 9). Found also in v. 10. 


Verse 7. 


“Lo, he comes with the clouds” (said of Christ). From Dan. 
vil. 13, where it is said of “one like a man” (Israel), to whom was 
given everlasting dominion. The text follows the Aramaic original, 
with which agrees Theodotion ; the Septuagint has, “on the clouds.” 


a4 QUOTATIONS IN THE NEW TESTAMENT. 


ὃ» 


“ And every eye shall see him, and they who pierced him, and all 
the tribes of the earth shall mourn over him.” From Zech. xii. 
10-14 (see on John xix. 37), a free abridgment. In the Prophet, 
the mourning of the people of Jerusalem appears to be over their 
friends of Judah who had fallen in battle. It is here, according to 
the then prevailing interpretation, taken Messianically. 


Verse 8. 


“Τ am the Alpha and the Omega,” — that is, the first and the last, 
—‘‘who is, and who was, and who is coming”’ (the reference is to the 
Lord God). From Isa. xliv. 6, xlviii. 12, after the Aramaic version. 

The title “the Almighty” is a common Septuagint rendering (6 
παντοκράτωρ) of the Hebrew “ God of Hosts.” 


Verse 12. 


The “seven golden candelabra” are after Exod. xxv. 37; Zech. 
ne E 


Verse 13. 


“ One like a human being” (Christ). From Ezek. i. 26 (glorious 
manifestation of Yahwe), Dan. vii. 13 (human form representing 
holy Israel). 

The “garment down to the foot” is from Ezek. ix. 2, Septuagint 
(the Hebrew has “linen” ), the description of “the man with the 


writer’s inkhorn ;”’ see also Dan. x. 5. 


The “ golden girdle,” after Dan. x. 5 (an angel). 
Verse 14. 


“ Hair white as wool,” from Dan. vii. 9. 
“ Eyes as a flame of fire,” from Dan. x. 6, so also ii. 18. 


Verse 15. 


“Feet like chalkolibanon” (/Yedrew, shining copper) ; from Dan. 
x. 6, repeated in ii. 18. 


THE REVELATION, 255 


“His voice like the voice of many waters;” from Ezek. xliii. 2 
(so the Hebrew), said of the God of Israel. 


Verse 16; xix. 15. 


The “sharp sword proceeding out of his mouth” is after Isa. 
xlix. 2, where the mouth of the servant of Yahwe is said to be like 
a sharp sword. 


Verse 17. 


“T am the first and the last” (reference to Christ); from Isa. 
xliv. 6, xlviil. 12. 


REV. ii. 


Verse 7. 


“The tree of life ... in the midst of the paradise;” from 
Gen. ii. 9, Septuagint. 


Verse το. 


“That ye may be tried ten days.” Compare Dan. i. 12, 14, 
where the young Hebrews are tried ten days with coarse fare. 


Verse τῇ; iii. 12. 


The conception of the “new name” is after Isa. Ixii. 2 (compare 
Ixv. 15), where Yahwe’s new relation to Israel in the time of blessed 
restoration is to be expressed, in Oriental fashion (so Abraham, Gen. 
xvii. 5, and Israel, Gen. xxxii. 28), by the new name Hephzibah, 
“my delight is in her” (verse 4); compare Jer. xxiii. 6, xxxiii. 16, 
where the name “ Yahwe our righteousness” given to Israel marks 
similarly a new phase in the nation’s life (see Deut. xxxiii. 29), and 
so also Hos. ii. 25 (ii. 23). So here, the new name which the victor 
receives, which is known only to himself (and is not further ex- 
plained) expresses the new relation in which the believer at the end 
of his course stands to Christ. In iii. 12, the term is otherwise used : 
the victor is to have written on him (probably on his forehead) the 


256 QUOTATIONS IN THE NEW TESTAMENT. 


name of God, the name of the city of God, “the new Jerusalem,” 
and Christ’s own “new name;” this last, which is perhaps also 
referred to in xix. 12, is not given, but appears, from the connection, 
to relate to his elevation to supreme power, possibly something like 
that mentioned in xix. 16, “king of kings and lord of lords” (not 
“the word of God,” xix. 13). The three names, thus written on the 
victor, announce his relation to God (his supreme lord), to the city 
of God (of which he is a citizen), and to Christ (his redeemer). 


Verse 23. 


“T am he who searches reins and hearts” (Christ); from Ps. vii. 
10 (9), said of God. See also Jer. xi. 20, xvii. 10. 

“T will give to you, to each one, according to your works ;” 
from Ps. Ixii. 13 (12), and see Jer. xxv. 14. 


Verse 27. 


“JT will give him authority over the nations, and he shall rule them 
with a rod of iron, as the vessels of the potter are broken.” From 
Ps. ii. 8, 9, the first verse being abridged, and the second given in 
full (with slight verbal changes) after the Septuagint: the Hebrew 
has, as the connection seems to require: “thou shalt break them 
with a rod of iron” (a slight difference of vowels gives “rule” 
instead of “break’’). The Psalm-passage, which relates to a king 
of Judah, is here applied to the Christian who overcomes and keeps 
Christ’s works to the end; elsewhere in the New Testament, this 
psalm is interpreted Messianically. 


Text. — Instead of DY, Sept. points DYN. 


REV. iii. 


Verse 5. 


“To blot out of the book of life,” is rather an expression in 
common use than an adoption of Old-Testament language. See 


Ps. Ixix. 29 (28); Isa. iv. 3, and compare Exod. xxxii. 32; Dan. 
ΧΙ ἘΣ 


THE REVELATION, Dat 


“Τ will confess his name before my Father and before his angels,” 
perhaps a citation of Christ’s words, Matt. x. 32, from a written 
gospel, or from the tradition. 


Verse 7. 


“He who has the key of David, who opens and no one shuts, 
and:shuts and no one opens” (description of Christ). From Isa. 
xxli. 22 (freely after the Septuagint), where the expression describes 
the elevation to the post of prime minister of Isaiah’s friend Eliakim, 
in place of Shebna, this change denoting a change of policy. In 
like manner Christ is described as having complete authority in the 
kingdom of God. Between the “key of the house of David” 
(Isaiah) and the “key of David” (Revelation), there is no substan- 
tial difference: the latter points somewhat more distinctly to royal 
authority. 


Verse 9. 


? 


“1 will make them come and worship before thy feet;” after 


isa xix. 23, 1x. 14. 


Verse 12. 


Prom) Jer, xxi. 6.  Seeion ii. 17. 


Verse το. 


“As many as I love, I reprove and chasten;”’ freely after Prov. 
iier2, see on Heb, xii. 5,6. 


REV. iv. 


Verses 2, 3. 


In the description of the heavenly court, the “throne” is after 
Ezek. i. 26; Dan. vii. 9; the “rainbow,” after Ezek. i. 28; and the 
precious stones are suggested by Ezek. i. 26; Dan. x. 6. 


258 QUOTATIONS IN THE NEW TESTAMENT. 


Verse 5. 


“ Out of the throne proceed lightnings and voices and thunders ;” 
from Exod. xix. 16. 
“Seven lamps of fire ;” from Zech. iv. 2 ; Exod. xxxvii. 23 ; Ezek. 


tye 
Verse 6. 


* A glassy sea like crystal ;” after Ezek. i. 22. 
“ Four living creatures full of eyes ;” from Ezek. i. 5, 18. 


Verse 7. 


The “lion, calf, man, eagle ;” from Ezek. i. το, after the Septua- 
gint. Instead of “calf” (as in the Septuagint), the Hebrew has 
oi) a 


Verse 8. 


The “six wings” is after Isa. vi. 2, 3. Ezekiel’s living creatures 
have four wings each. 


Verse 11. 


Doxology, here and elsewhere, as v. 12. After such passages as — 
Ps. Ixxii. 18, το ; Dan. ii. 20; and compare the Hymn of the Three 
Princes (addition to Daniel, in the Septuagint). 


REV. v. 
Verse 1. 


“The book written within and without, and sealed ;” after Ezek. 
ii. 9, 10, and Dan. xii. 4. 


Verse 5. 


The “lion of the tribe of Judah” is perhaps from Gen. xlix. 9, 
10; the “root of David,” from Isa. xi. 1, 10 (Hebrew, ὌΝ 
Jesse,” and “ branch from his roots ᾽)). 


THE REVELATION, 259 
Verses 6, 12. 


The “lamb as it were slain,” after Isa. lili. 7: or the allusion may 
be to the paschal lamb, or generally to any sacrificial lamb. 


? 


The “seven eyes,” representing the seven spirits of God sent 
forth into all the earth; from Zech. iv. 10 (which probably refers to 


the seven lamps, verse 2). 


Verse 9. 


The “new song,” as in Ps. xl. 4 (3), is a song in commemoration 
of any new blessing ; here, of the redemption effected by the sacrifi- 
cial death of Christ. 


Verse τι. 


The number of the angels, “myriads of myriads and thousands 


’ is from Dan. vii. 10, with the order of the units 


of thousands,’ 
reversed (Daniel, “thousands . . . myriads”), producing an appar- 
ent anti-climax ; the idea seems to be to add many thousands to the 
already enormous number represented by the myriads. The expres- 
sion in Ps. Ixviii. 18 (17), “myriads, thousands upon thousands” 
(the English Authorized Version has, incorrectly, “angels”’), is dif- 


ferent in form from this. 


REV. vi. 
Verses 2, 4, 5, 8. 


The four different-colored horses are after Zech. vi. 2, 3. The 
three colors, white, black, and red, are the same in the Hebrew, the 
Septuagint, and our passage; the Hebrew word for the fourth color 
is commonly rendered “speckled”? (English Authorized Version, 
“grisled””) or “variegated ” (so the Septuagint); in Revelation, the 
fourth color is “pale yellow,” or simply “pale.” In Zech. i. 8, the 
colors are white, red, and reddish. The “pale” of Revelation may 
be a traditional translation of the Hebrew word which we render 
“speckled,”’ or it may be an adaptation to the rider of the fourth 


260 QUOTATIONS IN THE NEW TESTAMENT. 


horse, who is Death. The number four represents the four points of 
the compass. 


Verse 8. 


The instruments with which Death and Hades destroy men, 
namely, “sword, famine, death [e7, pestilence], and wild beasts,” 
are taken from the Septuagint of Ezek. xiv. 21. The Hebrew term 
for “pestilence” (727) is rendered here (and elsewhere) in the 
Septuagint by the ordinary word for “death” (θάνατος), which is 
adopted by our author; it is a question whether we should then 
render the Greek term by “death,” or by “ pestilence,’ — that ‘is, 
whether we are to suppose that the writer, taking the expression 
(θάνατος) in its usual sense, thought of death proper (perhaps 
“natural death”), or are to regard him as following the Septuagint 
usage, and having “pestilence” in mind. The latter interpretation 
is the easier of the two. This seems to be a clear instance of cita- 
tion in this book from the Septuagint. 


Verse το. 


In the cry of the souls under the altar, the form of the exclama- 
tion, “ how long?” seems to be especially after Zech. i. 12, which is 
a similar appeal for God’s interposition (the exclamation is found 
several times elsewhere in the Old Testament); and the content, 
“dost thou not judge and avenge our blood?” is from Deut. xxxii. 
43: “he will avenge the blood of his servants.” 


Verses 12-17. 


The sixth seal. “Earthquake, the sun black, and the moon as — 
blood ;” from Joel iv. (iii.) 15, 16, iii. 4 (ii. 31). : 

“The stars of the heaven fell to the earth, as a fig-tree casts its 
unripe figs ;”” after Isa. xxxiv. 4, where the host of heaven (the star- 
spirits) “fade [or, fall] . . . as that which fades [o7, falls] from the ~ 
fig-tree ” (the Septuagint has “ fall” in both places). 

“The heaven removed as a scroll rolled up ;” after Isa. xxxiv. 4. Ὁ 

“The kings and magnates hid themselves in caves and rocks ;” 
after Isa. ii. 12, 17, 19. 


THE REVELATION. 261 


“They say to the mountains and to the rocks, Fall on us ;”’ after 
Hos. x. 8 (‘mountains . . . and hills’). 

“The great day of their wrath has'come ;” after Zeph. 1. 14. 

“Who can stand?” from Ps. Ixxvi. 8 (7). 

REV. vii. 

Verse 1. 

The “four winds ;” after Dan. vii. 2. 

Verse 3. 

’ after 


The “sealing of the servants of God in their foreheads ;’ 


Ezek. ix. 4 (“marking ’”’). 


Verse 15. 


God “ dwells among his people ;” Ezek. xiii. 7. 


Verse 16. 


“They shall not hunger nor thirst, nor be hurt by sun or heat ;” 


from Isa. xlix. 10. 


Verse 17. 


“The Lamb... shall be their shepherd, and guide them to 
fountains of waters of life ;” from Isa. xlix. 9, τὸ (“they shall pas- 
ture on the ways, and he who yearns on them shall lead them, and to 


springs of water shall guide them”). Compare Ps. xxiii. 
“God shall wipe away all tears from their eyes ;”” from Isa. xxv. 8. 


REV. viii. 


Verses 3, 4. 


Combination of incense with prayers. Compare Ps. cxli. 2, where 


prayer is compared to incense. 


262 QUOTATIONS IN THE NEW TESTAMENT. 


Verse 5. 

“Thunders, voices, lightnings, earthquake ;” from Exod. xix. 16, 
18 (Sinai). 

Verse 7. 

First angel’s trumpet. The “hail and fire” is after Exod. ix. 23 
(seventh plague of Egypt). 

Verse 8. 


Second angel. “A mountain burning with fire cast into the sea:” 
compare Jer. li. 25, where Babylon is the destroying mountain, 
which is to be rolled down from the rocks, and made “a mountain 
of burning.” 


Verse το. 


Third angel. A star called Wormwood falls from heaven. See 
Isa. xiv. 12, where the morning star (the king of Babylon) so falls; 
and Isa. xxxiv. 4, which describes the fading or falling of the host of 
heaven. In the Book of Enoch (Ixxxvi. 1, 3), the evil angels are 
represented by fallen stars. 


Verse 12. 


Fourth angel. The darkening of sun and moon is after Joel iii. _ 
4 (ii. 31); and in Ezek. xxxii. 7, we have darkening of stars, sun, 
and moon (punishment of Egypt). 


REV. ix. 
Verse i. 


Fifth angel. The star which falls from heaven, as above, viii. 10. | 


Verses 2, 3, 7, 8, 9. 


Plague of locusts: see Exod. x. 12-15 (eighth plague of Egypt). 
The description of the locusts is taken in part (resemblance to 


THE REVELATION. 263 


horses, lions’ teeth, noise like that of war-chariots) from Joel i. 6, 
ils) 25) 4. ΤῸ: 


Verse 6. 


“Men shall seek death, and shall not find it.” Compare Job 
27; Jer: Ὑ111:. 9. 


Verse τι. 


Abaddon, “ destruction,” occurs in Job xxvi. 6. 


Verse 20. 


“Demons,” see Deut. xxxii. 17; for the description of the 
“idols,” see Ps. cvi. 36, 37, CXV. 4-7, CXXXV. I5—-1I7. 


REV. xX. 
Verse 1. 


The strong angel. “ Arrayed with a cloud,” see Dan. vii. 13; 
the “rainbow ”’ on his head is after Ezek. i. 28. 


Verses 2-6. 


The angel’s oath, that there should be no delay in the execution 
of the divine judgment (so, according to verse 7, we must under- 
stand the expression ‘time shall be no more”’), is after Dan. xii. 7, 
where the oath is that God’s judgment shall be accomplished in three 
and a half times (that is, three years and a half). 


Verse 4. 
The command to “seal up ;” after Dan. xii. 4. 


Verse 7. 


That God communicates his designs to his servants the prophets, 
is from Amos 11]. 7. 


904 QUOTATIONS IN THE NEW TESTAMENT. 


Verses 9, 10. 


The bitter-sweet book, as in Ezek. ii. 9, 10, iii. 1-3: the bitter- 
ness symbolizes the sorrowfulness of its contents (Ezekiel, “ lamenta- 
tions, mourning, and woe”’), and the sweetness, the excellence of 
God’s ultimate designs ; that is, the double result is the gladness pro- 
duced by the first reception of the announcement of God’s inter- 
position for his people, and the sadness occasioned by the perception 
of the woes it brings about. 


REV. xi. 
Verse 1. 


The seer’s measuring-reed is after Ezek. xl. 3: compare Zech. 
is FoGE 1): 


Verse 2. 


“The holy city trodden under foot,”’ from Dan. viii. 13 ; the time, 
“forty-two months,” = 1,260 days (verse 3), from Dan. xii. 7, 
where it is to be taken literally.. 


Verse 4. 


The two witnesses. The symbols, the two olive-trees and the two 
lamp-stands, are from Zech. iv. (but Zechariah has only one candela- 
brum), signifying that the two prophets receive their inspiration and 
strength from God alone. In Zechariah, the candelabrum represents 
the light of God in his people, and only the olive-trees as sources 
of oil represent the “two anointed ones” (Zerubbabel and Joshua), 
God’s instruments for building the temple. The seer modifies the 
symbolism as above. 


Verse 5. 


The two witnesses prophesy judgment, and their enemies are 
slain as were those of Elijah (by fire from heaven, 2 Kings i. 11, 12) 
and those of Moses (Num. xvi. 35). 


οι 


THE REVELATION. 26 


Verse 6. 


They also have authority to shut the heaven that it rain not, as 
Elijah (1 Kings xvii. 1, compare Jas. v. 17), and to smite water and 
earth with plagues, as Moses (Exod. vii.—x.). 


Verse 9. 


They are slain by the beast, and their bodies lie unburied (Ps. 
Ixxix. 2) three and a half days (compare Dan. ix. 27, where the 
consummation occurs in the midst of the week). 


Verse τι. 


The resurrection of the two witnesses. ‘The spirit [o7, breath] 
of life from God entered into them, and they stood on their feet ;” 
from Ezek. xxxvii. 10 (the dry bones). Compare Gen. ii. 7. 


Verse 15. 


The hymn of the voices in heaven. ‘The kingdom of the world 
has become the kingdom of our Lord and of his Anointed” (a7, 
Christ), after Ps. ii. 2; and “he shall reign for ever and ever,” from 
Exod. xv. 18. 


Verse 18. 


The triumph of the saints ; after Dan. vil. 27. 


REv. xii. 
Verse 1. 


The woman in heaven, symbol of the Church. The imagery, 
“clothed with the sun, the moon under her feet, on her head a . 
crown of twelve stars,” is in general after Isa. lx. 3 (the “ brightness 
of thy [Zion’s] rising”), Ps. civ. 2 (“who coverest thyself with 
light as with a garment”), and perhaps Song of Songs, vi. 10 (“who 
is this that looks forth like the dawn, fair as the moon, clear as 
the sun?’”’), and Dan. xii. 3 (“shall shine as the brightness of the 
firmament, and . . . as the stars”’), but the material is re-arranged. 


266 QUOTATIONS IN THE NEW TESTAMENT. 


- 


Verse 2. 


The travailing and crying ; after Mic. iv. 9, 10; Isa. Invi. 7 (Zion). 
a 


Verses 3, 4. ᾿ Ra 
a 

The dragon, with seven heads and ten horns, who cast down stars ;_ 
after Dan. vii. 7, viii. 10. 


Verse 5. 


The child who is to rule with a rod of iron; from Ps.ii.9. See ᾿ 
on ii. 27. 


Verse 6. ‘@ 

The wilderness as place of retreat for the woman, as formerly for 

Israel ; compare Ezek. xx. 35, 36; “1,260 days” (and so verse 14), _ 
see on xi. 2. “a 
ill, 


Verse 7. 5 
The war in heaven, between Michael and the dragon. See the 
similar war in Enoch x.; and compare the old Babylonian con- 
flict between Bel and the dragon Tiamat (Chaos, Hebrew éehom, — 
Gen. i. 2). 


Verse 10. 

Satan as “accuser ;” after Zech. iii. 1. 

Verse 12. 5 
“ Rejoice, O heavens ;” from Ps. xcvi. 11 ; Isa. xlix. 13. 
Verse 15. 

The river which the serpent casts out of his mouth to ove 


the woman is perhaps suggested by such passages as Ps. xviii. 5, 17 
(4, 16). ae ς 


THE REVELATION. 267 
REV. Xxili, 
Verses 1, 2. 


The beast, after Dan. vii. 2, 7, -—— a composite figure. 


Verses 5, 6. 


The’ blasphemy uttered by the beast, after Dan. vii. 25; the 
“forty-two months,” as above, ΧΙ. 2. 


Verse 7. 


Victory over the saints ; from Dan. vii. 21 (Antiochus Epiphanes). 


Verse το. 


The law of retribution, “he who kills with the sword must be 
killed with the sword,” is from Gen. ix. 6 (the Noachic precept); 
and from this, by extension, the other, “he who leads into captivity 
must go into captivity.” 


REV. xiv. 
Verse 2. 


The Lamb on Mount Zion. A voice “as the voice of many 
waters ;”’ from Ezek. xliil. 2. 


Verse 3. 


The new song: see on v. 9. 


Verse 5. 


The Lamb’s followers. ‘In their mouth was found no lie ;”’ after 
Zeph. 111. 13, “Israel . . . shall not speak lies, nor shall a deceitful 
tongue be found in their mouth.” 


268 QUOTATIONS IN THE NEW TESTAMENT. 


Verse 8. 


The announcement of the angel, “Fallen, fallen is Babylon ” 
(and so xviii. 2), is from Isa. xxi. 9 ; and the “cup of her wine,” 
from Jer. li. 7. ; 


Verse 10; xvi. 19. 


“The wine of the wrath of God,” from Ps. Ixxv. 9 (8). Com-— 
pare Isa. li. 17; Jer. xxv. 15. “ 
“ Fire and brimstone ” (so also xix. 20, xxi. 8); after Ezek. xxxviil. 
22; Ps. xi. 7 (6). i | 


Verse 14. 
“ One like a [o7, the] Son of man ;” after Dan. vii. 13 ; Ezek. i. A: 
Verses 14-19. 

The reaping of the earth; from Joel iv. (iii.) 13. 
Verse 20. 


The treading of the winepress ; after Isa. lxiii. 3. 


REV. xv. 
Verse 2. 


The seven angels having the seven last plagues. 
The “sea of glass,” after Ezek. i. 22. ; . 
For the “fire” which was mingled with the glass, compare Enoch 


wherein was the throne of God. 


Verses 3, 4. 


The “song of Moses and of the Lamb” is the joint hymn of the 
old and new dispensations, praise to God for his holy judgments. 


THE REVELATION. 269 


“Great and marvellous are thy works,” from Deut. xxxii. 4; Ps. 
ὈΣΣΧΙΝ. TA. 
ce ” οὐ οι τίς 
Just and true are thy ways,” Deut. xxxii. 4. 
O “King of ages” (07, nations), and “who shall not fear,” Jer. 


x. 7, and Exod. xv. 16. 
“ Thou alone art holy,” Exod. xv. 11. 
“ All the nations shall come and worship before thee,” Isa. xvi. 23. 
“Thy judgments have been made manifest,” after Deut. xxxii. 43. 
The words are largely after the two ‘Songs of Moses” in Exod. 
xy. and Deut. xxxii., whence probably in part the title. The sterner 
aspect of the Old-Testament conception of God is here brought into 
connection with the Lamb. 


Verse 6. 


The linen dress and golden girdles of the angels are after Exod. 
Xxvill. 6, 8; Ezek. xliv. 17, 18, the priestly dress. 


REV. xvi. 
Verse 2. 


The plague of the first cup or bowl: a “grievous sore,” Exod. 
ix. 9 (sixth Egyptian plague). 


Verses 3, 4. 


Second and third cups: water turned to blood, Exod. vii. 20 (first 
Egyptian plague). 


ΓΤ γον 5,7. 


God’s just judgments: see on xy. 3. 


Verses 8, 9. 


Fourth cup: men scorched with heat; see Isa. xlix. 10, “the 
mirage [Septuagint, burning wind] shall not smite them.” 


270 QUOTATIONS IN THE NEW TESTAMENT. 


Verse 10. 


Fifth cup: darkening of the kingdom of the beast, Exod. x. 22 | | 
(ninth Egyptian plague). | 


Verse 12. 


Sixth cup: drying-up of the Euphrates to make a way for hostile 
kings, Jer. 1. 38, 41, li. 27, 28. ἢ 


Verses 14, 16. 


The gathering of the armies ; in a general way after Ezek. xxxviii., q 
xxxix., and Jer. li. 27, 28. ἥ 


Verse 21. 


Seventh cup: hail. Exod. ix. 23 (seventh Egyptian plague). 


REV. xvii. 
Verse 1. 


Babylon (Rome) is called “ harlot,” as Nineveh in Nah. iii. 4. 
She “sits on many waters ;” from Jer. li. 13 (Babylon). 


Verse 2; xviil. 3. 
She has made the nations drunk with her wine ; from Jer. li. 7. . 


Verse 3. 


The beast with seven heads and ten horns; after Dan. vii- 7, — 


Verse 14. 1 é 


“Lord of lords,” from Deut. x. 17. 4 
“ King of kings,” after Dan. ii. 47 (“lord of kings”). vedi 


THE REVELATION, 


bS 
a | 
μι 


Verse 16. 


Hatred of the nations towards Babylon ; after Jer. 1. 42. 


REV. xviii. 
Verse 2. 


Babylon is to become a habitation of demons, and unclean spirits 
and birds ; after Isa. xiii. 21, 22 (Hebrew, o'v pw, rendered “demons”’ 
in the Septuagint, and “satyrs” in the English Authorized Version), 
and Jer. l. 39. Compare Isa. XXXIV. 15. 


Verse 4. 


“Come out of her;”’ after Isa. xlvili. 20, lii. 11. 


Verse 5. 


“Her sins have reached to heaven ;”’ after Jer. li. g (Sept. xxviii. 
9); compare Jon. i. 2; Gen. xviii. 20, 21. The Greek word here 
rendered “reached” (ἐκολλήθησαν), properly “clave to, adhered,” 
is found in the Septuagint as translation of Hebrew terms for “ brought 
to, made to touch” (Lam. 11. 2), “approach” (Job xli. 8), “rest 
on” (Deut. xxix. 19 [20]). 


Verse 6. 


“ Render to her as she has rendered,” after Ps. cxxxvii. 8 ; for the 
* double,” compare Isa. xl. 2. 


Verse 7. 


“She says, I sit a queen, and am no widow ;” after Isa. xlvii. 7, 8 ; 
Zeph. ii. 15. 


Verse 8. 


Her plagues shall come “in one day; from Isa. xlvui. 9. 


9272 QUOTATIONS IN THE NEW TESTAMENT. 
Verse 9. 


“Kings . . . shall weep over her ;”’ Ezek. xxvi. 16. 


Verses 11-19. 


The description of her merchants and merchandise is after Ezek. — 
xxvii. (Tyre). 


Verse 21. 


The downfall of Babylon set forth by casting a stone into the — 
water ; from Jer. li. 63, 64. ‘ 


Verses 22, 23. 


Cessation of industry and mirth ; after Isa. xxiv. 8; Jer. xxv. 10. 


Verse 24. 


Babylon has slain the prophets and saints ; after Jer. li. 49 (eis : 
lon has slain Israel). 


REV. xix. 
Verse 1. 


“ Hallelujah ;” Ps. ον]. 1, and elsewhere. 
Verse 2. 

“ He has avenged the blood of his servants ;”’ from Deut. xxxii. 43. 
Verse 3. } 


“Her smoke ascends for ever ;” Isa. xxxiv. τὸ (the Edomite 
Bosra). 


THE REVELATION, 273 


Verse 5. 


Doxology ; after Ps. cxxxv. I, cxv. 13. 


Verse 6. 


“The voice of a great multitude, . . . as of many waters,” from 


Ezek. i. 24, xiii. 2. 
“The Loxd reigns,” after Ps. xcili. 1. 


Verse 8. 


The raiment of the bride: compare Ps. xlv. 14, 15 (13, 14). 

“The fine linen is the righteous acts of the saints;” after Ps. 
Cxxil. 9, “let thy priests [whose official dress was of fine linen] be 
clothed with righteousness.” 


Verse τι. 


The rider on the white horse (Christ), called “faithful and true,” 


after Isa. xi. 5. 
“Tn righteousness he judges and makes war.” from Isa. xi. 4. 
ξ judg) 


Verse 12. 


” 


“His eyes as a flame of fire,” from Dan. x. 6; on his “name, 
? ) 
see on ii. 17. 


Verse 13. 


His “ garment sprinkled with blood ;” from Isa. Ixiii. 2, 3. 


Verse 15. 


The “sharp sword proceeding out of his mouth,” after Isa. xlix. 2. 
He “rules with a rod of iron,” from Ps. ii. g (see on li. 27). 
He “treads the winepress of the wrath of God,” after Isa. Ixiil. 3. 


974 QUOTATIONS IN THE NEW TESTAMENT. 


Verse 16. 


“ King of kings, and Lord of lords:” see on xvii. 14. 


Verses 17, 18, 21. 


The birds summoned to feed on the flesh of the armies of the 
beast ; after Ezek. xxxix. 17, 18. 


Verse 20; xxi. 8. 


“Fire and brimstone,” after Ezek. xxxviii. 22; Ps. xi. 7 (6). 
Compare the fiery prison of the fallen angels, Enoch xviii. 14, xxi. 7. 


REV. xx. 
Verse 2. 


“The dragon, the old serpent, which is the devil and Satan,” 
interpretation of the serpent of Gen. iii. as the devil; compare 
2 Cor. xi. 3. 

The devil is bound “a thousand years;” in Enoch xxi. 6, the 
seven stars, fallen angels, are bound for “a thousand ages.” 


Verse 3. 


The sealing of the pit is perhaps after Dan. vi. 16, 17. 


Verse 4. 


The “thrones,” after Dan. vii. 9 (“the thrones were set’’). 
Judgment is given to the saints, Dan. vii. 22. 

Tthey reign with the Christ, Dan. vii. 14, 27. 

The “ mark on the forehead,” after Ezek. ix. 4. 


Verse 6. 


Reigning priests ; from Exod. xix. 6. 


bo 
- 
τ 


THE REVELATION, 
Verse 8. 


The designation of the nations of the earth, marshalled by Satan, 


“Gog and Magog,” is from Ezek. xxxviil., xxxix. In Ezekiel, Magog 
is the name of a land or nation (so Gen. x. 2), and Gog of its 


prince ; here the latter also is used as the name of a nation. 


Verse 9. 


Fire descends from God ; after 2 Kings i. το. 


Verse 10. 


The lake of fire and brimstone, the place of punishment of the 
devil, the beast, and the false prophet. See the references to Enoch, 
on xix. 20; and, further, Enoch liv. 6, where Michael and his associate 
angels are to overpower the hosts of Azazel (the chief of the evil 
spirits), and throw them into the oven of burning fire. 


Verse τι. 


? 


“No place was found for them ;” after Dan. ii. 35. 


Verse 12. 


The opening of the books, Dan. vii. το. 

The book of lite) Dan τας πὸ 

The dead are judged “ according to their works,” Jer. xvii. 10 ; 
Enoch xii. 1. 


Verse 13. 


“Sea, death, and Hades gave up their dead.’”” Compare Enoch 
li. τ, “in those days [the time of Messianic judgment], the earth, 
Sheol [Hades], and Abaddon [destruction, hell] will return what 
has been committed to them”’ (that is, their dead). 


276 QUOTATIONS IN THE NEW TESTAMENT. — 


REV. xxi. 
Verse 1. 


“ New heaven and new earth,” from Isa. Ixv. 17, Ixvi. 22, ἃ recon- 
struction of physical nature to bring it into harmony with transformed 
man. But in this new physical creation there is no place for the 
sea: “the sea is no more” (this can hardly mean that the old sea is 
replaced by the new). The idea was perhaps suggested by Isa. xi. 
15, where Yahwe, it is said, will dry up or make passable the northern 
extremity of the Red Sea, and the river Euphrates, so that they shall 
offer no hinderance to travel, but the Israelitish exiles may easily 
return home ; or, it is the expression of the feeling that the sea is 
in general an obstructive and oppressive thing. 


Verse 2. 


The “holy city” (the new Jerusalem, the Church), from Isa. li. 1. 
The community of God’s people as “ bride,” Isa. liv. 5, lxi. 10. 


Verse 3. 


“The tabernacle of God is with men,” from Lev. xxvi. 11. 
“ He dwells with them,” Ezek. xlii. 7. 
“ They shall be his peoples [and he their God],” Jer. xxxii. 38. 


Verse 4. 


“ He shall wipe away every tear from their eyes,” from Isa. xxv. 8. 
“There shall be no mourning,” Isa. Ixv. 19. 


Verse 6; xxii. 17. 
Water of life freely given ; after Isa. lv. 1. 


Verse 7. 


He that overcometh, “I will be his God, and he shall be my 
son;” after 2 Sam. vii. 14 (“I will be his father, and he shall be — 
my son,” said of Solomon). 


THE REVELATION. 277 
Verse το. 


“He carried me away in the spirit to a mountain great and 
high;” from Ezek. xl. 2. 


Verses 10-21. 


Description of the city; after Ezek. xlviii. 15-35 (the square 
shape, and twelve gates; the dimensions are increased), and Isa. 
liv. 11, 12 (foundations, walls, and buildings of precious stones). 


Verse 23. 


“The city has no need of sun or moon ;”’ from Isa. Ix. 19. 


Verses 24, 26. 


“ Kings and nations bring their glory to it ;”’ from Isa. Ix. 11. 


Verse 25. 


The gates never shut, from Isa. lx. 11; the prophet has, “shall 
not be shut day nor night,” but the seer, “not shut by day (for 
there shall be no night there);” as also Isaiah has perpetual day in 
Στὸ; 20. 


Verse 27. 


Nothing unclean shall enter the city ; so Isa. lii. 1. 


REV. xxii. 
Verse τ. 


“The river of life proceeding out of the throne of God and of 
the Lamb ;” after Ezek. xlvii. 1, where water of life issues from under 
the temple. In our chapter, the throne of God takes the place of the 
temple of the earthly Jerusalem ; see verse 3, and xxi. 22. 


278 QUOTATIONS IN THE NEW TESTAMENT. 


Verse 2. 


The tree of life, growing by the river, bearing twelve sorts of 
fruit, its leaves for healing ; from Ezek. xlvii. 12. 


Verse 3. 
“There shall be no more any curse ;” from Zech. xiv. 11 (Hebrew, 
pwn ; Septuagint, ἀνάθεμα ; Revelation, κατάθεμα). 


“The throne of God and of the Lamb shall be therein.” Com- 
pare Ezek. xlviii. 35 : “ the name of the city shall be : Yahwe is there.” 


Verse 5. 
“No night, no need of lamp or sun, God is its light,” from Isa. 


Ix. 20. ; 
“The saints shall reign for ever,” Dan. vii. 18. 


Verse το. 


“Seal not up the words ;” after Dan. xii. 4 (“seal the book”), ἡ 
but reversed, since the fulfilment was now at hand. 


Verse 12. 


“T come, . . . my reward is with me;” from Isa. xl. 10. 


Verse 16. 


“ Root and offspring of David ;” from Isa. xi. 1; see on v. 5. 


Verses 18, 19. 


is ἜΑΡ ἜΤΗ 


NOTE ON ἣ Βάαλ, p. 155 (Rom. xi. 7). 


Since this passage was written, I have seen Dillmann’s article on 7 Βάαλ, in 
the Monatsberichte der K6niglichen Academie der Wissenschaften zu Berlin, 
June τό, 1881, pp. 601-620. He gives strong reasons for holding that the femi- 
nine article here is the representative of, or in allusion to, 7 αἰσχύνη (NW3), 
“shame,” the term which was used as a substitute for Baal (though the name 
of the deity was retained in the text) when this name became odious to the 
Israelites. The Septuagint in some books, as Jeremiah, uniformly writes 
ἡ Βάαλ, and such Targums as the Palestinian on the Pentateuch employ peri- 
phrases or substitutes for the name; whence, Dillmann suggests, we may infer 
a Jewish usage, which Paul here follows. Though this view is not without its 
difficulties, it seems more probable than that given in the text. 


279 


ἙΝΊ ΙΝ τς; 


Matt. i. 23. 


INGE exe ES: 


I. — NEW-TESTAMENT 


Isa. vii. 14 . 


QUOTATIONS. 


Lien OMAN EH elmt si sy. ss: aie Mic. v. I (2) : 
NOBUS He ate Peet ne Hos. xi. I : 
be ΠΣ 06 Ὁ Jers sect τῷ 
ii. 3 Isa. xl. 3 5 
iii. 17 Isa. xlii. I . 
Iv. 4. . Deut. villi. 3 
iv. 6. . ὙΠΟ ΣΟΙ ὙΠ τὸς 
Io Fp Deut. vi. 16 . . 
ING UO! 6 Deut. vi. 13 - . 
1ν: τίν; 16. - ᾿ς 15: ὉΠ 22 ΧΩ 1) (ix. 1, 2) 
Woe 158. ἸΧ 2 5 
Veni RSTO Tents 
Veli Beat USEING. “sl io: Ea 8» . 
popes : Ps. xviii. 26 (25) ἢ 
Prov. xi. 17 J 
Vion Ps, xxiv. 3-5 
ee j Exod. xx. 13 ἰ Ν . 
| Deut. v. 17 
v.27 4 ΐ Exod. xx. 14 ; 
Deut. v. 18 
wos - 6 5 IDES SSRN TG ἢ . : 
Num. xxx. 2 
Exod. xx. 7 
SEE . ᾿ ILENE ΣΧ He cee 
{ Deut. xxill. 21 
Exod. xxi. 24 
v. 38 ; : | Lev. xxiv. ᾿ 5 U6) Sano ieee less 
Deut. xix. 21 
Vand 3 πὸ ὦ va, ὦ ἃ LGNhis SABE τον TGF Sl AS) EIR Cet ec 
Vill. 17 . Isa. lili. 4 . . 


GO ΜΙΝ " 


39 


984 INDEXES. 


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| Deut. v. 18 


Num. xxx. 2 ΐ 
μας τᾶ ohn eC OAL Υ ἐπὰν a Sa ene 


A> <> Cot. fae 


Lev. xix. 12 
Deut. xxiii. 21 
Exod. xx. 12-17 
Deut. v. 16-21 
ν᾿ eh eel ae’ ωὖ ΤΟΥΣ τ ce τ nb cere an 
Ὑπὸ Ὁ τὸ ΚΣ cache) yo apt j Exod. xx. ai 
Deut. v. 16 
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Jer. vii. 11 
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ee TR ἰὸς κὸν νι δι δι} ὦ yy 
aS ce 7 (6) 
a XXili. 38 . . . . . . Ps. CXxvill. 26 . . . . . . . . . 
Χχὶν. 15 . . . . . . Dan. aK; 27 . . ᾽ . . ᾿ . oe . 


NEW-TESTAMENT QUOTATIONS. 


MCT ERRIUCIOM Gene eye ως, DAN axial ys 


Eccles. xii. 2 Ὶ 
. 4 Dan. viii. 10 ¢ 


xxiv 20 
Joeliv. 16 J 
See XXIV. 90 . Wane vile 13 
S&S) Xxvi. 31 - Zech. xiii. 7 
PP EXXvVis1 38 ῬΕΟ ΧΙ 6 (5). 
Σὺν ΟΝ : . Dan. vii. 13 : 
XXVIII Ὁ, IO Zee ΣΙ 15. - 
“ 


Xxvil. 46. 


ΠΟ 2 τς 


Qo τος Isa. xl. 3 . 
νι 12 Vs Isa. vi. 9, 10 . 
SEM IV AERO τς ς ; Dan. iv. 9 (12) 
Lo Spb tho) : οι ΠΕΡ δου τὸ es 7s is. 
Exod. xx. 12 
Seville TO). 4 fale XXie | Ay. Shes 
Deut. v. 16 
eS Salih te) Isa. vi. 9, 10 
SUMS Sy ὅτ τς Isa. Ixvi. 24 
DSS aay. ere oe IDeiitin pooh ΤῸ: 5 
ΟΣ ἡ} le Ἢ 
Hee 
x27 S (ὩΣ ἢ 2 ς- 
« x19 ; (GExodacer 
{ Deut. v. 17 
#19. . Ὶ ἘΠ: XX, aa 
Deut. v. 18 
« x19 Ε , eee KX ἘΣ] 
Deut. v. 16-21 
Ὁ ΧΩ Gen. xviii. 14. 
LO ΧΙ: 7) PSscCxvill26) : 
sd 17 : Isa. Ivi. 7 : 
Leos vate τι 
IS Sealey 2 NICER Wey ie Og 
We Sahl ΠΟ; 1 tee ᾿ ῬΞΡΟΧΥΙΙ 22, 23 - - 
"ΣΟΙ - Deut. xxv. 5,6 . 
2 5s Ae) : Exod. iii. 6, 15 
CBN 20.) 50: Deut. vi. 4, 5 - 
42 ΧΙ Bt Paro lye sabe, 19 δ 
«xii, 246. ΓΟ 5 Ὁ} 
ϊ τ 7 (67: 
δ ΣΠΠ 12... Mic. 6... . 
Sanne aie Dans ix: 27) 
"τι Gre ΤΉ τ © + 
( Eccles. xii. 2 
"σι fle . 4 Dan. vili. 10 ‘nicer 
Joel iv. 16 
ΩΣ 


ΧΗΣ, 26. 


. 


Rstxxaon(p)l - 


Mal. iii. 1 


Dan. vii. 13 


280 


Mark xiv. Cy 


“ 


Luke i. 


“ 


vi. 21 
{πὶ ae 
1,2 “ 
viii. 10. 
2 
Ἂν 27.» 
Χ, 27). 
xii. 51, 
xiii. το. 


XViil. 20 


XVill. 20 


j 
wt 


a 


᾿ 
af 
4 


INDEXES. 


Zech. xiii. 7 . : 
Ps, ΧΗ, 6 (5) . . « 
Dan. vii. 13 - 


Mal. iii. 1, 23, 24 Gi. 


Gen. xviii. 14 - 
ΤΑΝ. . 
1Sam.ii.r ᾿. 
Sami Il 6.0. 
oa Wess ὅν τ 
Ps. ciii. 17) 

Isa. i. 8 

1 Sam. ii. 4 

1 Sam. ii. 7,8 

Ps. cxiii. 7, 8 

Σ Sami'5 ke 
Isa. xli. 8-14 . 
Ps. ον]. 48 t 
Isa. x].-]xvi. 

2 Sam. xxii. 3 
Ps. xviii. 3 
OSCRXKIC 1/7, 

2 Sam. xxii. 4 
Ps. xvill. 4 SAC 

“ vi. 10 
ΜΆ metus 
Mal. iii. 20 (iv. 2) 
Isa. viii. 23, ix. I (ix. 
Isa. ix. I (2) 

Exod. xiii. 2, 12 

Lev. xii. 8 
Isa. xl]. 3-5. 

Deut. vill. 3. 
Deut. vi. 13. 

PS} XC. CIN es sce 
Dev& ivi. 26" τς 
iC a aS ee ees ὦ 
Isa flv use bs sae 
155. 1.2) πος 
Mal. iii. 1 

158: νὴ" ο; TO 

Isa. xiv. 13-15 : 
Lev. XIX, 95. 4s) a he 
Deut. vi. 4, 5 - . 
Mic: ΘΟ ΤΡ pees 
Dan. iv.9 (12) . - 


Exod. xx. 12 ᾿ 


Deut. v. 16 
Exod. xx. 13 
Deut. v. 17 


I, iv. 5, 6) 


Lee) ee Τὶ 


NEW-TESTAMENT QUOTATIONS. 287 


PAGE 

ΕΣ Exod. xx. 14 
ukexvie2o 9 oS oe ΐ 2 “A epee : 2s 
: Deut. v. 18 35 


Exod. xx. 12-17 ) 
Deut. v. 16-21 § 
oa te ΡΟ ΌΧΙ 206... “Ὁ ay se: aye, δ 52 
a ee ra ρων τῷ ) 
Jer. vii. 11 ἡ 

835 @y > aan okies Cai ον 5 i Ieee eile 55 
πὸ WO 8686 5 66 © ὙΒΥΕΧΥΠΙΝ22,.22 5 5 
Πέτρο τ ρος ἀπῇ 
ἩΡὍὌιορΠΡρ  ππΠτΦτΠΡ ΕΠ χχνενδ ς sis πὸ οὐ τς ΧΡ ve 58 
le (Ge ὶ 
= “ viii. 7 (6) ἡ 
ΟΠ © JOE ΧΡ 27. Ὁ το eee a oe 64 
MICU e. oy cee MATA D τ ον Ὁ |e, 8) Wee a oe | ἴδ 


Heeles: xii. 2 \ 
ΒΟ ΣΥΙ 25, 20: ve) τ τς ee Dano ville LO ae dit προ eae mete 65 


Joel iv. 16 
4S Ssh Gi} δ, ΚΘ toh aiken ca ioe LD Ssb ely S017 5 62 re ea 66 
ESXICRG feet κ Κα sce fh ot LSA πη ies" cf ak oai ous. .@ as eh) 1" 
πα Calg a8 (Gets De ace 6 DEI Nile τη. τς πο ρος 66 
το oo τ τ | IRS 353069 (G)ic τ 5 ead OO memech woe teh 
OWA 1. 235 oe ke Bg Bla io BE be} eis Soe Ποὺ οὖς; 16 
ΡΟ rch fol ce Fire fel pote ΕΑΝ ρος πον ρος oy, Senate 2 
“Ob GR A) po. Momo ba or (GGis Toei 12 ᾿ς ον Ὁ 6 Ὁ Oe πων 192 
Tees: Ae 9G SG aap oul onan.) WIE) kee: ΠΟΥ (ΟΝ τ το τὺ; tr moan Onc 82 
SIRS Tae ails, τ ΡΞ συ ZAR reise. τὸς y clo isi se, wey 83 
Why AR OG i haha 0 deh IG 17) 91g a Deo tG πὺν πὸ τ 94 
“Tale 3h! Of om ameowlon Leth, νι Zl ‘Gg Live τ ποΠρ .Gn CMNCH Ger nels 


2 Sam. vil. 12, 13 
ἸΞΑ ΣΙ τ. 
J 


τ ΣΟΙ 20k ὁ tals ἢ 


 ὐπ32.) ACh |e Ὁ ἢ 


Jer. xxiii. 5, Ὁ 

SSP EXCKITI ELS 
Ezek. xxxvil. 24, 25 
Mic. v. I 

ah, 1G). QW SG Mee sour  LOXSUIES Ssh 305) Gy to" ΡΠ 45 


Gen. xil. 2, 3 
ee age | -Ψ 


SS ΧΧΠ 1 
ΠΟ οοροΕΠερΡρ τ ΤΟΣ ΥΓΟΥΤΟΙ τῷ αν ἐν 5 πὸ atiehis εὐ ς 1. 37 
3 Blo oa) aad Mamie one  ῈΞ bse ah (err ae ως 2 te 87 
RAMU MM To of A ss Was ἘΞ ΟΧ ΘΟ ic, Nese!) as oS! wtoce a 2 
τ NANG re tie) a yo a fa MAE CHAIR st tv 've ve. ὦ. ee ως 50 
USI Ai?” fg Vo Senge Ol eames elec Στ) (6)... τς || ὁ 88 
PURO Eells hea: aol) a GUSAa IER le Ὁ τὸ vole) 88 


τυ MU sh topl si sis", Soke: te 


SENS We) MAR Suomen omens ol Sea) ios fo) th. ae 37 
SEEXIIBLO MMT cy cere) τ ΟΊ ΤΟ 0) 4... 5... 00 πω 89 
‘SAVE EI bie SRG π᾿ ΡΞΉ ΣΙ πη a a a ὦ: go 
“ec 


ined ance? Ἐπ 08)... τ να Ὁ ss go 


288 INDEXES. 


Exod. xii. 46 
John xix. 36... ον {Numi} οὐ ον δὴ κ᾽ 


Ps. xxxiv. 21 
Pe 5 πε a ee. te EE ΣΙΝ 1Ο᾽ es) ke ΡΕ 


Acts i. 20 . ᾿ ᾿ Ds. ᾿χῖχ. 26 (25) 


eax. 5 
BO ΣΑΣ, νι εὐὐΠὺΡ ον Joel Ui. 75 ΠῚ, 2552)... τ ρου ΤῊΣ 
ὉΠ 208. BF) ey us. ES XV OIL ss ὦ, Se 
a eT ee ee a a « ς 
~ er Ps cxy 
Ὥς) ας cl ates bee ἢ ν Re a 
MeN Σ Ba hoes ἀν ms αν OCUL. VIL ES, 10. τ 


Gen. xxii. 18 
ἐπρον  οὕος {τως ΟΝ Ὁ 


τ ΣΟῚ] 
δον σον Gs?» οἷς ὑθει Be Tye τ τ 
Gen. 1. 13 
τ 
ΜΒ γδι ιν el wt. ies j ΠΡ conte ἱ Peet) 
SITs ah ws es o> PS CXVIIL 225/23). o” oo 
SW el oie τ τὴν Ὁ, a GOR BL Rat 2. 50 eee 


Gen. xii. 7 
.“.---: π΄ 


ἕξ gen ts" 
᾿ Gen. xv. 13; si 
Exod. iii. 12 


OIL eh Ξὸ 2 7. «Ἐπ. RRR 28) 0 ee i 
Ἔ Gen. xxxix.3 ἢ 

= Vi. LO . : . et 
Ny i s6 xls) 40; ἊΣ s 

“ee 


WI TE os Gwe. se, Genel neo Sal 
ΒΥ TEs ks whos em ΕΠ XIN ac ee ee 
MTZ sone eel se ν Οδη,αῖν, 1,τὸ. eine te 
Senna. es {γ᾿ {ete Ὁ 

- Deut. x. 25. § 
PUVIEIAIG ν΄ ss we os ss Bd. Ὁ So re 
MO ὙΠΟ, ΖΕ... ,. ἡ’... Βχοῦ 1 2 πο, σοὁορέ ee 
π᾿ ν}}..22-.50. 15. «Ὁ 2) Exod ai Diets ce: ΠΝ 
OO νηὸς 6 , .. 0, Ἔχοδασ a eee 
γ} 51, 55,,3,4... .. + . Exod. iii. 3-5 7-100 0) «ee 
Wl 92) sere ese se Ἐχοῦ LO. ΠΠΠ Ὸ ΕΞ 
vii. 32 πον κὰν Ἐχοῦ 2 GsaG ee ΟΝ 
ὙΠ, .327.. ὁ. 4... νι... Deut xviietG a oe Ὸ 
94, «6 + ν΄. s  6Exods emer πὶ ΡΝ 
© Vil. 42,43» . + « « +, Amos.y, 26-27) τόπο 
ἘΠ hee re ἶ Exod. xxv. 40 ἰ . 

“ xxvi. 30 

Vil. 46,47 +. « » » » Kings villety-20. 5 . τ 
@ VIL ASO <0. ce... pa. κυ πριν} ee 
M WL 5. 5}. + +. 0. Isa lit S) 6 os a oe 
SRM Te τὸς κων ὦ. Deutinil 19) 6s a ea 


ACES ΣΙ 15. ὦ - 


“ 


“ 


X11, 10 τ - 


STE ey - 
abhor «᾿ς 
SOILS Ὁ ἃ 
KV ΤΠ. 170- 
XVI 24. α - 


Ἔα fo - 
Salle oC 
Ve LON ς 
XXvili. 26, 27 


ΠΟΥ 1G aS, ς΄. 


“ 


Me (Go eg 
TA πο: 
UeeA τς 

11: 3) Ie 

1: 11. Wee 
1 το τ": 
111. 15-7. 
1}. 1ϑ.- - 
ibis Bag vo 


Ivy Oe - 


NEW-TESTAMENT QUOTATIONS, 


ni Κ τοῖς 
Ὁ τὲ... 
ΤΣ 
et ek bie he 
ay Veh τον τα 
oe Son fied ie 
oie) fey ὦ 
ὌΠ ον κοντα 
4, 1.9. δ᾽ ἴα 


. . . . 
. . . . 
. . . . 
. . . . 
. . . . 
. . . . 
. . . . 
. . . . 
. . . . 


ae . 
. Ἔν ν 
. a te 

oh Ὁ» 
ΠΡ Oe Ons 
Seed eet Ke 
ΣΤ ...e 
* τὸ . 
OF oe wo 
CO” ew ae 
6. ia Le ie 
Casas Ὁ Ni 
δ τα Ὗ (etre 
Δ τον. ΟΝ Ὁ 
αὐ ον een 
‘Si gets erate 
Sea aA 6 
Ὕ ei) ~e? Ὁ 
νον Pity pet 
Whedbee 
Ye oh (On 


: ΐ Ps. v. ΤῸ a ἰ 


LDA Sig TON oe 
DEC VIL mises ὅς; 


[ Ps. ἸΧΧΧΙΧ. 21 (20), 19-37 (18-36) 


I Sam. xiii. 14 

Ϊ 2 Sam. vii. 
SoBe ie τς ἡ ς 
Πρ νει “ 
ΒΒ ΤΟ τ νυν ἢ 
ΕΠ τος 
ΤΕ ΣΟ a τος 
ἘΧΘΩ ΟΣ, ΤΙΣ 3" 61) is 
ἈΠΏΘΞ ΧΟ ΤΤΥΎΖ ἢ 6 
ΒΘ τα ΤΥ τὸ 6 

{ Ps. xcvi. 13 

U © xeviii. gS © 
EXOGMxXI2 760 οὐ ς 
ΠΕ ΞΕ dbs πος 
ΠΑ ΜΠ .0; το se - 
ΕΠ Ze gs LES Ge ᾿ς 
Ῥτον πχῖν: 12. oo) 
ΠΕ - - 
ΞΟ ΘΟ Ὁ τ΄. 

{ Eccles. vii. 20 

Psa 3 
ἘΞ Ss 2h Bo) - - 


“SGX An(3 
Asarelixce7stOwm sr: 
EBS Sesainy (i) Ὁ 
ESmexliiice2ecmety ioe, fe 
CenmenvOuemue ce 
ΒΕ ΧΙ 35, og. cone 
(Geib Fare Boe a 
(Geils Sc Gg Go Ne 
ΤΑ 12. Ona τ. 
Exod. xx. 12-17 
Deut. v. 16-21 
MISA ILS, ©) 5. of ..: 
lee ΠΝ 233) (22) son 
(Gey sol, ua Gere 
GenkexviilOnu. ᾿ς 
ΘΕΟΣ ΧΡΉ τ =) 
INTE SS 752) ς 
Exod. xxxilil. 19. . 
ἘΣΘ ΤΟΙ - .ὄ : 
78ν- Ἐὐλ οξό. - - 
Hos. ii. 25, 1 (ii. 23, i. 
TSaeexeZ2gy - οἷς 
ΠΕΡ Ὁ ἡ Ὁ τ 


. . 
. 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. . 
. 5 
. . 
. . 
. . 
. . 
5 5 
. . 
. . 
. . 


99; 


ee ee ee | 
& NS Se 


=~ 
OG G2 Gs Go Gd Ga ὦ ὦ 


_ 
mui 


aes 
ο 


“ "- 
G2 Go 


ῳ ὦ 
οι: 


ee 
ῳ) 


290 


Rom. ix. 33 - 


ει 


Sa τ! 


“ 6.8. 


x. Il. 


x. 13 
x5 
x. 16 
x. 18 
390° % 
X. 20, 21 
xt 2. 
ΧΟ SP 


πε Ἐς: 


xi. 9, 10 


πὶ 20, 27 ss 


1 Cor. i. 19 


xi. 34 
xi. 35 
xiL/16) = 
ἘΠῚ 17. ἃ 
ΧΗ το . 
xii. 20 . 
xiii. 9 
xiii. 9 
xiii. 9 
xiii. 9 
MIS ST 
a 
xv. 9 
xv. 10. 
Ἐν th 
xv. 12 
xv. 21 
Bey 
ii. 9 
Nit. 
0 10.» 
ili. 20 . 
5 are 
NistOts 


> 
{ 


4 
: 
᾿ 
εἶ 
5 


| 


INDEXES. 


Isa. xxviii. 16 
“viii. 14 
Lev. xvi Go. ss 
Deut. xxx. 12-14. 
Isa. xxviii. 16 
ΓΑ yilitA 
Joel ii. 5 (ii. 32). . . 
RRA, Pie ce | ohm 
Isa. liii. 1 
Pav mix. Ὁ (4) 
Deut. xxxii. 21. 
Sg bis ae ia 
Ps. xciv. 14 
1 Kings xix. 14, 18 . 
Isa. Xxix. Τὸ 
Deut. xxix. 3 (4) , 
ἘΞ; xix. 23, 24 (225,23)! 
Isa. lix. 20, 21 
ἘΣ ὁ ρ τ ; ; 
TSay Ἀ|Ρ Το τ ets ate 
Job xli. 3 
Prov. xii. 15 
eva 
PKOMs Wc Also yor ΠΝ 
Deut. xxxii. 35 - 
Prov. xxv. 21, 22. 
Exod. xx. 13 
Deut. v. 17 
Exod. xx. 14 
Deut. v. 18 
Exod. xx. 12-17 
Deut. v. 16-21 
Lev. xix. 18 
Isa. xlv. 23. - 
Ps. Txix)101(6)) τ τευ σον 
Ps. xviii. 50 (49) 
2 Sam. xxii. 50 ; 
Deut xxxik. 43° sis 
PS, ‘CRVILEL se ey ee 
Isa, ΣΟ a een ee 
sa. Jai: αν Se cae 
HEY aso Sb ΤΑ Eire τον κα 
Jer. ix. 22, 23 (23, 24) - 
Isa. Ixiv. 3 (4) 
Isa. xl. 13. a 
Job ¥. 03 Sais ae lees 
PS) XCiv 0X0) wis spans 
Josh. viii 13°... s)is 
Gen. 1 247s re eee 


t Cor. ix. 9 


“ 


“ec 


“ 


“ 


{ 


Gal. 


{ 


Eph. 
“ 


Kos 


Vien LZ) ς 
a2 On Ko - 
vill. 15 
Vili. 21 


ἴοι. ὁ 
ix. 9 

sb. ΤΘ- 
Ly Ss 


ΣΙ τς 
iis τὸ: 


iii. ὃ 


iii. 8, τὸ - 


ΠῚ 16... « 
ili. II. 
bey 2. - 
111: 15- 


iN Oy feo eB 
iv. 30. 

Vent Ayis: ie 
TH GS A 
IWVi5t3)) Ga 
IVs 25. + « 
ἵν: 26. ἡ- 
Wo. Wille 


NEW-TESTAMENT QUOTATIONS. 


. . 
eno 


cates 


Deut. xxv. 4 : 
PRO kER Ol cece 
Deut. xxxii. 17 
Deut. xxxil. 21. 
PSaexive 1 - 
[Sa.*XXVill. ΤΥ, 12 
Ps. viii. 7 (6) 
ἘΦ ΌΧΟΤ 

ἔκ. ὙΠ: 7. (68) ἰ 
Isa. xxil. 13 
Gene 7 ὁ» ας 
Isa. xxv. 8 . 

Hos. xiii. 14 : 
ΠΕΣ ἘΣ χι 33 

Exod. xxiv. 12 t 
Exod. xxxiv. 29-35 . 
RSiGxVieiO! πὸ x. 
Tsay exer Oise 
Lev. xXvi. II, 12 
Ezek. xxxvii. 27 
Isaa lina 1ΣἹ 12. 
2 Sam. vii. 14. 
Exod. xvi. 18 . 
Ῥτον αι. 4). 
Prov. -<xil. 9. 
125) ΟΣ ΟΡ Blouse ec 
Isa. lv. Io 
Eos tex 1 
Vier ix 2252 
IDV eS USING Se6 
Gen. xv. 6. 
Gen. xii. 3 

so xvas Ἢ 
Gen. xxii. 18 
Hasan 

ἐς ΣΤ 3 
Deut. xxvii. 26 
Hab. ii. 4 
Lev. xviii. 5 
Deutixxi22) 
Isa. liv. I 
Gen. xxi. Io 
Lev. xix. 18 
Isa. lvii. 19. 
Ps. Ixviii. 19 (18) 
Zech. viii. 16 . 
ἘΞ τσὶ Κι.) - 
ἸΘας ΪΧΟῚΙ 

iG Υν: om) 


292 INDEXES. 


Pp WiBks 1. κ᾽ ape πετῶν ER ee Pot. ee 
Exod. xx. 12-17 ᾿ 
Deut. v. 16-21 
Exod. xx. 12 ᾿ 
Deut. v. 16 
oat, eer meee tue) eet ee ee ee 
x Isa. xi. 
ΜΕ vi. 14 wer he tare eo τ pret ee -# -2), 6". ΝΠ ΟΣ 
Me eu) ἀνε ον τὺ URL ....κ. Ὁ ks el 
ae ye 158. lix. 17 
MEAL? τ νῶν πυκνὸ ; it ty. fi 
MIs several. he ey cl ks ree CUSARURIR Ae ae o's Ora a ed 
ον Prov. ii. 4 
Ἰ. . . . . , , . . . . . , , , ᾿ , ΕΣ , 
as Job xxviii. a 
Exod. xx. 12-17 ! 
Deut. v. 16-21 
TARE ALES vis iss 6. ὦ PLOV. XVI.30 2 es se ον 
ει το πᾷ ee CoO Ae ees CYS 
ἢ προ. cs ta sg) ΖΕΙ͂ς. ααχυΣ 27 κ- eile, τ προ 
tee τὰ tiee 6! x hel) JOD e «. ste Yn! ie)  ...,.»,..-. 


Isa. xi. 4 
Ty A a ς  ν ; πων} a 6 on et eh .----. 


Job iv. 9 
SEMIN SS Pee eg: ore re: ς ΕΠ REVs a. as Mus ts cements 
Num. xvi. 5, 26, 27 
Isa. lil. 11 


“ vi. I-3 . 


tee OF Se OC 


MMR ane ee Tete, ots | 


eG 6) xs) ss | 


Sree χάρο ty so © 0: SELOVs SV. ΤΩ... hey oop ste 
i Bag ae hint ep lacie em 2 OAD VILA | oa a he 
ENG) Gow eee) ἀκ. PBZ 5 b's is pied op 
ot At νου ee oe ree 3-0 oy Aare «tet vs oe ieee 
Εν του sh alsin Dent ext, ee (Sept. Vide 
ΠΟ eR ee ae ok ἄς οὐ Στ chs 
ΟΣ em ΤΑ or,” Sale νϑῖς (6, ἢ Meath τ tt 
OT NO=120, ose a be ww . PS iC, 26-2500; ὦ Seog eae eee 
Ae See eae en ἱ oy as Lie teak Sine a 
viii. 7 (6) 
ΣΝ σεν 6 || «2 0 ἜΘ ἘΞ. ele eee 
Lads) ee a ie δ, os) Pr ιν μ᾿ SULTS AS CS 
PGs eee! ee es | Sas vi 17, 18. sy ae 
POM νυν al ce) oso) ΝΙΝ, Oyo tae cer ee 
aE a ies 8 we |S, XCVS HUE ets 
SO AGG Sie hw es ον PS. χου χει iS Soh oun 
ἘΠΕ Υ ΝΣ, sine le ats. ee GON Uh 2 ean ee es ee 
OIG Fk ele ee ee δ, XCV'9, Bio cate ae 
Rep κ᾿ εν we κ΄ w+ PB 107 oye yiaen arg ee nae 
GAO sy, be belie νιν (6. 8, Οχ Anceebien tel iiariceeirne  - -Ξ- 
FU Ae vote Ke, ©» te GON LTE) 32) ee) oa 
OY ΝΒ; le os se, a ce oe | GON DT, τ δ, eee co  Ξ 
LL ἤν χε ούτν τἶν αὖον, GOD. ΧΧΙ ΤΟΥΣ meee 


NEW-TESTAMENT QUOTATIONS. 293 


TSO, ihe ΠΡ A Su τον ΣΥΝ ΖΥ 221 
UO OM tet ismerctT Atari warts eS GKerdte Mas leh at) x apt τ 219 
SCE Ons δ πὶ ὦ ἡ οἰ XIV a7 —2OU fe (sts) en dete” <a νι 
aN 51 swe ΡΟΣ An) πιο ἡ sale BBs) ww Ζ1Ο 

VANE 8G. OH OF Oso τ"- tere a igh pena ab hot ee 

XXXVI. 30 § 

iy GET ao. ΠΕ εχ. 321-267 νυ oo 

SSMMELSe1O ΟΝ, Ὁ, πὸ node Su mPEUNOG Sy AXIV. 10) pe) (oof ist) ey me) 6 bleu al ie 

ἘΣ τ 7) So SCE ais ἢ τ Mem eee Seek lse7—Ol(O—G)ije: i ial fen = ot bal ire 

Cs SeenON eked eleos 6. HIBS ΧΙ Se 24 Ὁ paiement area τὸν: 

COOMA Pelee ute ὁ ἰοὺς ID GIIt ROT BRM cGMP ley Nellie phils 

mS By Sek a) foe Be pelot ΤΡ 5. Ieee Gee PSEA reed) 

SSMECNTCEAN Wrcy reich πο το ΟΝ Y's; Gn <i), ysl sey pt 

"RSG UB a, Valbsor db! ΘΠ 21K Genie DARE SS τ ecm re by de bay 228 

Faby. 12> eM gor Id: Sr aoe 16) MEG ΣΝ eee uty eeee | | ess: 
Gene scat 45) 

Ps. xxxix. 12 § 


RnR S&S & ἢ ἢ ἢ "ἢ 
RK AR ἢ Ὁ N 
bn Ὦ Am WN 


to 
mun 


SO Sasi: oes bh τ ΕΠ ΕΙΣ 2. ᾿ς τ Ὁ Ae Oo ice ΤῊ) 
το ΠΟ ΣΧ ΤΩ τ τών Πὰς πὴ 220 
sil BE WG Uo! oe to. πο θυ εν hates am row μον Wipe οι 745, 
“ 


Sol QR” 5 ay Wor ΨΠρᾳᾷᾳΦἝἕἝἌΨ, τ Toxo τς, ἡ AROm τ Mobce | e475) 
Sai By Oolee [os Joke no. 6: WPMONG ΠΡ iowa, Bot Ge toe eps Oo or 32-40) 
ΣΙ MMe tie pci ΣΙ οι Δ... ΣΝ σ᾿ 290 
χά 13 ον 6 boo or Κα 4 IRONED aig) onc) to ee a be a & 
πέπον ΡΟ Dre: Sh αν (707) Toure nom τ oar 


τ Ὁ) 
5 


τ 
ῳ ΤῊΣ GQ ὦὉ 


“gat WB) oo ΠΡ ΠΟΙ ΕΠ ΙΣΤ {Π6}} πὸ περ τ mou od oud 
ποι νι ΠΕ Sas 55, τ MoM oe ρει τὸ oO) 272 
το 1s NOS) τ Gs 6 oh eae: iv. 11; ἜΣ ne sh ΓΗ ἡ, ἐπ πὶ 8% 
Exod. xix. 16 
CO" sats BO) Gg oho ue toon o, J8exeXGl ΣΙ i “τὶ, λον ον Ὡὴ ον τ οὐ τὸ 295 
MBX ROM Te ey oy, oid et eh PDCULM Kee ROM coh clol Ὁ io) “so Tachi) eM en) 252 
© Sats ABs a. 6, ola, το 6 ar nao ovivoe lol tO vom lol es 254 
το Π|Π|Ππ|γ. Ὁ of MDCULARKMIZO Net lee ek us| 2 atte eile, | 280 
eS OMMnI sr st wa toy etic RE Sn ΣΧ ROME sa τ. ρον feb i Bw la st) | 227 
Pree cic) Voc, atte) ΠΕΣ τἀ ORG EME, ben !e/):0%) 0) 6h tribes co 5° sy 2S 


CMBR OMEN ce Velie cn bel, eon Ma MMCV CERI RMOMMAII πὸ (of iow el τινος ὧν ἢ 29 
; Exod. xx. 13 | ; 28 
Deut. v. 17 ΐ 

ΠΝ cn ee wa 

| Deut. v. 18 
σ᾽ τς πη νόν etch e's! Oe Time! } Exod. xx. 12-17 

Deut. v. 16-21 

Orso) secs) oh) Sm GCI ECORI lke pier νον τς οὖν δὲ 152 
iM UNE iish πιο WCrCIIIEOOREet yc: tert κ᾽ Ts) (s)) «cee 2. 220 
π΄ Π πὴ Honus) al | PE ROWSHEIEQANR (esi tele cic atkjis.<! (ey, e's τ, τ ZOO 
Wh 20 a Joe cMbGi toy τ τ ΟΞ 2s) a. ae aoe eC Ree moe. 
MR VROyMMECCn | Sort le ais) is) tccnaiy ΡΟ IED OMA en 6 U6 ris) κ΄ ere eh ὁ 220 
eA GMM sl lof) f= ah cruise een URLS ASAVELO emia ite) lst fey Ὁ ν΄ ὙΠ ρ open 240 


gO epee) .-. -..-.{ἰ- 240 
XXV. 34 


τ ΠΥ τως 
τ See eee Ὡς 


ὶ ἊΣ tom ΠΟΥ ΥΓ25 
ἬΝ 4 


294 


Vasey, 20d 5 ἢ 
SORE a 16. me 9 


i, 24,25 {τ 
ii. 3. 


ii. 6,8 . 


aR , 
ii. 8. 


| 
{ 


‘ 


ἢ 


| 
| 
| 
| 
: 
: 
| 


Gen. xxill.’4 
Ps. χχχῖχ, 12 


INDEXES, 


Proves, 19. Ὁ 
Lev. xi. 44. 
Isa. xl, 6, 8 


Ps. xxxiv. 9 (8) . 


Isa. xxviii. 16 ) 


“ viiirg $ * 


Ps, ὌΧΙ, 22, 23 - 
Isa. vill. 14. 
Deut. xiv. 2 
Exod. xix. | 
Mal. ili. 17 

Hos. ii. 25 (2 


Isa. lili. . 
Isa. 1111. 4. 
Isa. 1111. 4, 5 
Prov. ili. 25: . ἢ 
Ps. xxxiv. 13-17 ( 
Ps. xxxiv. 15 (14) 
Isa. viii. 12, 13 
PLOV. xX. ΤΣ 
Prov. xi. 31 
Prov. 111. 34 
Ps. lv. 23 (22) . 
σα, ἈΠ Χ : 
Prov. xxvi. 11. 
PS. XC.cat, 
Isa XXxIV.549 bs 

Ie ἀκ ΟΊ. ΤῊ . 
Zech, iW. οἷς 
Enochi.9 . 
Amos iv. 11 } 
Prov. xiv. 5 
Ps. 1xxxix. 38 (37) 
Isa. xli. 2 ᾿ 
Dan. ii. 47 
Exod. xix. 6 
Dan. vii. 13 ἱ 
Zech. xii. 10-14 
Isa. xliv. 6 ἱ 

« xivili. 12 
Exod. xxv. 37 
Zech. iv. 2 ; 
Ezek. i. 26 
Dan. vii. 13 


Ezek. ix. 2 
Dan. x. § 


Isa. Ixv. 17 
Zech. iii. 2 


3) s 
te 


12-16) . 


τ 


NEW-TESTAMENT QUOTATIONS. 295 


megrietare. jy, wos, ἢ ata ree 


exe 
Dan. x. 6 


“ 4 "» 
Tec were wre) ve Ξ τὸν : 2 
5 Ezek. xliii. 2 ἡ 54 
τον τὸ Ὁ ον νι ΣΘΑΙ IR) ἢ a: 2855 


“ay Isa. xliv.6 ) he 
. . . 5 . . . . . ‘“ ΕΠ 12§ . . . . . . . . . “δὸ 
eee er een mre CHMI NOR Nobis) cle, 0, sys) cf oh wee 2 
ΟΠ τροπήν FS. 4 oo fie we ΟἿ᾽ eS wpe «ἢ 
SIM 7Hecuch ot vase sod 1st ae Saeal iowa: 4, ΤΟΝ ἘΣ ΕΓΔ μεν. 
τὸ Dan. vii. 9 3 
SERIE Oner tree tey ceriite) si ten fe ; ay ΧΑ Στ iS ences fh) ac. Ue 
ἢ Ps. vii. τὸ (9) ἰ 
ΠΗ προ νὼ {Ὁ ον: = ΡΨ ΑΛ ver γεν a eS O 
sls sp ἸΣῦτ 03) (£2) τ 
τιον USE ATG οχηον Pm ee ἘΣ ΖΕΟ 
Go Si, 37 a) LU soe Bande deep 64 τ ΑΥΣΤΙ Τ22, πος Seema mee ten 20) 
Dt Oe a eee 
en bye ΤΆ 
ὡς πέρ ΠῚ ibang 255 
ΠΤ Ἐπ: οἱ {16 ἘΠῚ: εἴ ποτε τ ΖΗ 


Prov. xiv. 5 
sé I - 2 
ΝΣ ἴω Ps. 1xxxix. 38 (37) ἐξ 
ee su ΤΌ ΤΟΝ Tl WA NG Bh G “Be oa Seo a 257 
RON οὖς {Baek ib ἢ 257 
a Dan. vil. 9 Ἷ 3 
ΐ Ezek. i. 26 
“ 2c 
wee ἘΠ x. 6 ; of 
Bod xix. 16 
ΠΟΥ ei ; XXXVII. 23 Jen 
rele Zech. iv. 2 9 
(lize 1 12 J 
Oe Oo 6 Moyo a fo oo Hae ib Gis) 0 8 


6 ὝΕΣ ΟΊ Gases 
το ΠοἘ[οὁὦᾳεοὀτ:5Ρ0'ὸΠῤ lo 0) ei aoe ΕΕΙΟΝΙ ΤΟΙΣ ποτὸν Πρ Ὁ τ πων 268 
ὃ δι Wel ον ἜΞΘΙΝΙ ΖΘ, τν Ὁ - 2 

Ps. Ixxii. 18, το ἢ 


Isa. liii. 7 
Zech. iv. τοῦ ἡ 
NC) dO Ge τ: eo LESS Sl 1 (G1) ORR Reece ee 
πο ΠΣ ME XOG MERINO) ον ssi oe, fe) ς “si 6: is ee 
τυ - νοι vote eV LSCRMIMU Erne) once Ὁ | (6 ) 8) 008 
SOA δ. (e/a a ECCCRMNEES Fs 6 Ὁ. Se 8 
SME ISOM nae ei ee, el Niel ΣΕ ΙΝ ΣΝ Pes ey ale se "Ὁ 

Lech. 1. 12 
Deut. xxxii. 43 


νόος πος ἧς 


olive ii 6.8 πον Grr a On 5285 
Dan. ii. 20 J 5% 
Ὧν Monet GsT irs τ vet shits ous = 9 ait : 258 
Dan. xii. 4 
Ai 0. ΟΣ ton ECan eile 9 rt : . ᾿ 289 
| Tsascxie 1, 10 


Ὁ NN YN N 


a 


ee ee ΦῸΣ 


Ἐν ΧΑ ase 


“ 


“ 


“ 


Xe 
WINKS). fol cs lcs 
An gee 
vi.316 .. « 


ap yf ae 
WiletKis) js as! 5 
WA A wes 
Wi. YS = τ 
WING. >: a." 
Vii. 17 

ὙΠπ:. ἅ  ε 
ἈΠ νον 
Wi Gels = 
viii. 8 

Vili TO. +s Ὁ 


Vill. 12 . 


oo oe 


ix. 2, 3, 7, 8,9 


MC oes 


ἘΣ α΄. ἃ 

τ πῆ oe 

be i 2 Ἵ 
x. 4 mice 
ie BY «tee 
Χ, 7 Ξ d 
75,20 » 

a 

x2 

Lia τ coe 
KiB» τὰ ὦ 


πον ΣΟΥ te 


; Isa. xlix. 9, ἢ ‘ 


i Isa. xiv. 12 t 


Ezek. ii. 9, a 


INDEXES. 


Joel iv. (iii.) 15, mt 

᾿ ΟΜ. {1.31} 
Wsa/xxxkiv. 4 | + 
Teal χεχῖν α΄. . Δ 
Τοῦ εν 2 7, 19.5. = 
τσ ss em 

ἢ Zeph. i. 14 
Ps. Ixxvi. 8 (7) 
en: Wiles >» ἡ ὦ 
ΤΟΣ xsd). Ὁ «ν 
ἜΡΟΝ: ΧΙ fs 40. ς 
Isa. xlix. 10 


ote 35 Ὁ 
Ἐπὶ ὌΧΙ, 2 te ee 
Exod. xix. 16, 18. 
fxod, χη Ὡς 
ΤΡΥ 2 


eee oe αν 
Joel iii. 4 (ii. 31) 
Ezek. xxxii. 7 ‘ 
fe xiv. 12 Ι. 
“ Xxxiv. 4 
Exod. x. 12-15 
. {jot i. 6 
SO 2s nO 
- Job iii. 21 
Jer. viii. 3 
Δ. ὁ ΠΣ ἘΠ Ἢ 
feiss XXXil. 17 
Ps. cvi. 36, 37 
ml “ CKXv. 4-7 
“ CXXXV. 15-17 
Dan. vii. 13 
mo i. 28 . 
Ῥῆνον ἧς 
Danwei oe 
Amos 111. 7. . 


“iii, I-3 
Ezek, ΧΙ ΚΝ 


ν ΐ Dan. viii. 13 } 


ὦ το 
Lech: νεῖ ©. ea 


; in! αὐλὴ 4 ; 


Num. xvi. 35 
1 Kings xvii. I ᾿ 
Exod. vii-x. 


ἃ 


BoB ὁ δ δὲ RRERE 


Rev. xi.9 . 
Oo ak ἦι 


Gag nls 


SS xs, 1S 
πο τ Ὡς 


Seo ἘΠΗ͂Ν Ty, 2 


oi XII 26 


. 


ΝΣ ἘΠ, AN 


er satis 1c 
UE oxo (6 12. 
eC xa ς 


π᾿ ἜΠΠῸ ἢ 
ἐν ΧΠΠ ΤῸ 
ae XLV Ὁ 
sali 9 
πεν ΧΙ τς 
ΚΑ ΧΊΟΣ 5 
i χῖν: ΤῸ 
κε χιν. 14! 


Ὁ χὺς 2 
Ὁ αν 3 
SSX Va Al ce 
δ αν One 


SORE δὼ 


NEW-TESTAMENT QUOTATIONS. 


| 


4 
a 


| 


Ἵ 
chee 


a 
᾿ 


Psi lxxix, 2", 
Ezek. xxxvii. Io . 
Ps. ii. 2 | 
Exod. xv. 18 § 
Dan. vil. 27 ς 
Isa. Ix. 3 Ὶ 
Ps. Civ. 2 | 
Song of Songs, vi. τὸ { 
Dan. xii. 3 J 
Dan. vii. 2, 7 Ἴ 
Mic. iv. 9, 10 
Isa. Ixvi. 7 
Dan. vil.7 ) 

vii, 10 § 
ES ail δῷ 
ΕἸΖΘῈ απ 5.76 - 
Enoch x. 
Zecheiii te. 
Ps. xcvi. 11 
158. ΧΙΧ. 13 ; 
Ps. xviii. 5, 17 (4, 16) 
Dan. vii. 25 ) 

“ xi7 ὁ 
Daneavilee eit) | ς 
Gen. ix. 6 
Ezek. xliii. 2 
Ps. xl. 4 (3) 
Zeph. ili. 13 
Isa. xxi. 9 
Jeralia7 
Ps. Ixxv. 9 (8) 

xd 796) . 
Ezek. xxxviil. 22 
Dan. vii. 13 
Ezek. i. 26 
Joel iv. (iii.) 13 
158: ΧΗ 7. τς 


Ezek. i. 22 ἰ 


Enoch xiv. 9, 12, 17, 19 
Deut. xxxil. 4 

Ps) Cxxxixe ΤΆ 

esos 


ierasae7 
Exod. xv. 11, 16 


Isa. Ixvi. 23 

Deut. xxxii. 43 
Exod. xxviii. 6, 8 
Ezek. xliv. 17, τ 
BXOGMIXGGI -« ς- 


208 


Bis Phe Sp” Oa 


xvi. 57> 
xvi. 8,9. 
xvi. 10 . 


ἘΝῚ ΚΓ ἃ. ἃ 


xvi. 14, 16 . 
SWI. 310: « 
BUN al 5. «ἃ 
MO. Nes. τῷ 
xvii. 2 

xvii. 3 

xvii. 14 . 
Xvi 10). 
xviii. 2 . 
xviii. 3 
XViil. 4 
xviii. 5 - 
xviii. 6 
XW 7 . 
xvil.8 . . 
xviil. 9. 


xviii. II-19 
XVlil. 21. 
xviii. 22, 23 
xviii. 24. 
xix, I. 


ix. 2. 
> aa Ὁ 05 τὰ 


ταν ἀπ ow ie 
xix.6. . » 


ab yt ae 


ab of I 


δεῖ t2) 5 


xix. 11. 


INDEXES. 


.ν PORE OIL 8ο Ὁ, τιν 
.ν Dent wei 443 . 
se, Usa. xlix. 10 
Ομ. Ἀν ΧΑ 
Jer. 1. 38, 41 
-| li ον, of 


Ezek. xxxviii., Xxxix. } 


Jer. li. 27, 28 
Ps, κχν. 5.18). - 
εν ΣΟΙ, 1x52, «ἃ 
Nah. iii. 4 
: ite. li. 13 
Jer. lie 7s 
Dan. vil. 7 . 
Deut. x. 17 
Dan. ii. 47 : 
Jerud42 


Τολιυ δ". 2. 25 
τ xxi. 9 Ἢ 3 
Jer. 1. 39 


Jer? 
Isa. xlviii. 20 
j ny ἢν & ἰ 
Jerse ει sate 
ΐ Ps. cxxxvii. 8 ; 


Tsay x1. 2 
Isa. xlvii. 7, 8 

; Zeph. ii. 15 j 
155. ΧΙ ν᾽ =) ἢ - 
Ezek. xxvi. 16. . 
Bzeksckxviltiaes | is) i 
Jer  δτ θά πες - 
Isa. xxiv. 8 

} Jer. xxv. Ἢ ; 
er ΠΡ ΜΟΝ τὸς 
ον το ay es 
Deut. xxxii. 43. ἡ 
Isa. ον ον αἷς 
PS) ΟΥΧΧΌΣ 1 
τ cease [ 


hae i. 24 
a xiii. | ; 
Ps, Xcul: ¥ 


Ps. xlv. 14, 15 (13, 14) 
ἐς ΣΧ Ὁ 
ΕΟ ΤΣ ie 
Dan, x. 6 
My } 
Ter ‘ei ee ν, Ye." 


NEW-TESTAMENT QUOTATIONS. 299 


PAGE 
INC CTEREXMM Dui tetris Πα κ ON, Cd ek mate 255 
. . 255 
[san xix 2 
τ πρό - Ὁ LEST Go)! μὸν ον οι Re Be) Oey i 
Isa. ]xili. ἯΙ 
ΣΙ ΣΙΘ es τσ cay 8 1 Bea Aaa sat ates. ch aetn 8 274 
Deut. x. 17 ΐ : 
SEIKO 15. πος cep ΒΙ ΖΡ KERIX. D7, 18. Σ el. oi es tel ge 2.) 
᾽ 7 74 
ὌΝ ς : Ezek. xxxviii. 22 274 
Ἱ Ps. xi. 7 (6) § 4 
Meteo ΝΙΝ. ' has ill. ! Ἢ 
Enoch xxi. 6 , 
“ce 


Xs Dap Tey os Paes, ἐν Oe 


Siew ise Mey ee 
ene ye. eee Te oie thar) 
Ezek. ix. 4 
6 


ΠΧ: ΡΤ ἦν 6 gl | 1eeOGh Saks) 274 
EXO fanned pio. Wall Waals, 20'S chip o6 abies eee 275 
Bo 88.0) 0 GO Onno no ceeoy so) 22 Shoes Tie) 275 
“τ, τὴν τ. - ἡ ΠΟΘΙ, ἐ - 275 
Δ ΧΧΟΤΙ Danes 275 
(ame vii. 10 
oo) KX 12 ᾿ a aio ae ei 
Jer. xvii. 10 
Enoch xii. 1 
SS TIGR πς κπὸρΠ ας ς ΒΗ Ο δ, ἼΣ πὸ fe) We.) 6. wll) eal is tetas LOR 
SPORT TM ath, ie” Yc)! s Me rd ESM > est OW WON soy ὦ ἢ toe re he 
Ixvi. 22 ἡ 
Isa. lii. 1 
ἐπ Χ ΧΙ 2s, Po (oes ρος τ { 11: st ἜΝ ΡΠ potent, ore 
ba a 
Lev. xxvi. I1 
ΝΟΣ τον It τι, τ᾽ οἰ πο | Bas xliii. 7 ΟΠ ΤΟΥ yds: 
ΠΕ ΣΈ ΣΙ 25 
τ ΧΥΙ 0. 6 5 boo Ἐπ, a a, SMe τ tel vel ar aes tet ee eee 270 
ee Ib aie 


4 
ΣΟ sie cla Vay Woreratis bt cya ἸΞΑ ΣΤ ch coi ove veh eh Mayes, adh wen ROTO 
[5 ον 2, ΞΠΑΙΠΝ ΣΙΝ τς Lal γον Στ ἘΠ κῶν δεν εἰ eee BOO 
ΟΣ ΡΥ ΜΠ Ἐν } Ezek. xxxviii. 22 } an 
Bs: σι. (6) 
BPX Kee LOU rs ο 9 ς san te rch at ese Se ee 
ΠΣ ΣΙ ΤΟΞΖΙ ὦ u's seo. 6 @ tt x1vili. tea PR ver, (A OA ee oe 
195. ΠῚ ΠΤ 12 
τὶ Tee ee ρον ἢ em See arenes ς πω ἀρ τοι Ae 
Ai τος ΚΡ ΟΣ ἀν πα bis, 11 er τ 2 
SMESRINEZ CUM uot tothe, 1s) ΠΥ ΠΥ ΝΤΟ Θ᾽ G6 ς Ὁ she ery τ) 
7 ΡΝ τ ISH IN, Tr 355g wee OR τὸ numa ee Fou 
I Soliton legals, sahil ie Oya tok eC sme 7/ 
2 ΡΟ Shit, 17 rn ee ee ὩΣ 
SICH ods, (en Scluts cy MCC CHG MIVA «fs isc) ὁ sl kw) 10], Vege 
5 _ § Isa. Ix. 20 i Bes eh a Wily Ee anes 
| Dan. vii. 18 


800 INDEXES. 


Rev. SE 30's hoe ἐγ SRL eG 4 
Cs ren ek ig elas Ie ny eg RRA OT she: > » 
eS. ΑΝ ΕΞ ΣΙ ἢ 
© OT: opel te. es gen ae ἵν», Χ 
“ 3x3, 18,19. . τς » « Dentiv.2. .- - 


II. — OLD-TESTAMENT PASSAGES 


ΠΣ MeL aio kis ες EOD. Wi. 7 - 
Mea ks | 6). απ Ὁ 
cp ee ree ee ΚΣ i Matt. xix. 4 : 
Mark x. 6 
ΜΝ κλπ τς τὸ" Ἔν: ἃ,» 
ΠΡ το τὰς τὰ, ἃ Ὅν BV. 25,.42.: 
OS nee ns nie, x) aN | | GREW. M7 
Matt. xix. 5 
ἀἰ τὸ Mark x. 7, 8 
ποτ τεὴν aa Aer Sy 6 
Eph. v. 31 
Ee sc aha. νι ot Εν SRE ka 
SG. δα wi ks 8! os ΠΕΣ νὰ. 8. 
Matt. xix. 4 
Mark x. 6 
ποτ ea, o's EV 10 
PALE bs lie® vex se! v> SENS, VEL 
Be ee se) χὸς John vais 
Acts ili.25 τ᾿ 
Gal. iii. 8, 165 
τ ewes noo als 
ET anny’ Ὁ τιον VACS VIL Bee 
MERE ΤῊ ἢ hale oe ces AES PR 
Pie 20 ᾿ ν αν εν  SACD. Vi. Tot. 
Me es 2 εἰν ν΄ ROM. iy, 18 


Rom. iv. 3, 9 
vii’. Jat a i οἷ | Gai. 


Jas. ii. 23 
MPty SEAR) oss ps). ot Mets W/O ee Ὁ 
O SIO. cn wi ee xu js Ν TS eee ore 
SES EP igh eh iw cee’ ARCUR VIL ra) cet eee 
Ἐπ τρια | Romy ol eee 
«τέτοιον JOhh ilies eo 
ραν τ TO ss een ey eos ROMS LOM ae 


Matt. xix. 26 
Of SEVILLA Uo vie ἐν nt υἱγὸν Jf ark x3 ay aes 


Luke i. 37 


te Ae? αν δι ϑυ»» 


. 
—_— 


PEE ἡ ον Yas 


. 
—_—_ 


OLD-TESTAMENT PASSAGES QUOTED. 301 


Dee tees trytae ss GAL UUAGI hey. 2) 6 Ke ole ws + τοῦ 
NEC eee rea Tine Alea VerZO inst al o-)\ Vil fg oe) sili 1οὰ 
CMERSICEUO Meine Noe emote ty ΠΡ ἈΠ, νον ee eg fe 220 
LS ΠΟΘ Ce eats! | Rom. ix. 7 Ses cot oo. ED ae Si aie, 

ὶ Heb. xi. 18 
CCRT OMI) eee eee Nel ey MLC DAVICRU Ale 520 cs ὦ a sl een ls, 226 
τ Ub oe eo to 0. NGO ATTY Kio) SRR CUR cn Bonwit coe 
(πο OY cl. g) 'e secular ah ear: BS cess co Py gle 107 
Gal. iii. 8, 16 § 
ΕΠΒῸΣ δὶ: 12 

: 1 ΒΕ ΤΙ ΤῊΝ 

SMEAR Wa ἔοι τ e's) ROM AX D2) |. ot suki. | 5) am Coe LO 

τ BG oh wok oe τ ΟΣ a1 1) 1) Cee eet .252 

({ Acts ili. 25 1 

᾽ΠῚ 6Α]. iii. 8, 16 
ὦ το αηηθς, τοῦ, τ etc Wiel ver yee OMNIS Terns ec 6) oe re, eect 82 
“5 ποσοῦ eGo hs) a vs πο Gc ss. es Je) ys) ers τ: 
SSRN Bis be Go idwor ol ΛΟ Wilber ἢ - τ soe enc τ 109 
Go Sigh 30; ΑἹ Acts vii. 10 
ΙΝ fol ve CESAR My ell ra οτος οι Τὸ 
SUE αν ὦ το ΚΟ ἀπ ἡ, NCLSIVMIR Qu ἡ ah oats eee LOR 
τ Mane Toei Mel's aol Ἀν LIRIAS irs ς Veal i) sh hype, LOO 
Oo sake 27 2 Ay SGA ge eoiay ton bts lok ΣΙ 11a. SS ane ia ee 22 
SABO met Wom cia cy cts oP URC AVEIGUE ca “fal ens'sl «ys 6 ee te 7258 
% 1,13 6 of 6 D6 boo  JACIS ale TES) τς ᾿ς pb Re 

HOC 7. ὦ. ΤΟ, DLT 7 ee) οί ΝΠ 17. - θυ <0 a = τς ἢ «, ὦ lo KIO 
ρρΕέΨσπσσιοιψ«ορ{βρᾳ a tars ec) sa ΠΕΡ ΧΠΠ 22ον Mo) 4. t's acho a bel ον 22 
SERS ESOL Ot oo lia oy ACSI 20, 21 τς ποτ τ vee | ETO 
SRR IMEC Rs) a! io 9s) ssh PACS 25 20030 - is τ. 1. LEO 
Tih @ 6 9. ide τ τ ὋΝ Go Gee ὉΠ: eee ΠῚ 
ΠΝ 155 τ πος πὸ τ τς | ANCESI ν 15.31.2. 34 6 . το 2 Ὁ ts | TTD 
ὌΠ oe wo se) ANCES TL oe Suis (BL ἘΠ ἐς τ oh δ᾽ nn 

( Matt. xxii. 32 
Seni ΘΙ .) ss! a. τ... ΜΑΙ ΧΠ [20 ᾿ 

\ Acts vil. 32 
ΤΠ πορρέροψ΄“«ΨἕΨΦἝΨἝΨΨ 3) ts 1 Αι θυ Eee ose a. SS a Me ὦ 208 
Eu Sereterb is. fo) sr ye MENCVREXEOMMMMES ll: τ πο τὺς:τ 205 
SREZOUR te fo. sobs a! RENAME AM te wl eet ww, 289 
SISO cts Jc) Ὁ. (wie) DROME : - τς Js a te el sie 9269 
MBIT ORME re) 5 ΠΠὺ ἘΣ MUM eens: (25 fe 6, Me τ te oe) 180 
RMSE Re re. ol 'sa τς ΠΕ τ ee 6 τὸς τι oe 262 
Προ... Ὁ. SUNCVMRROUIEOI es) i ey τ τω Πρ 270 
τ πῦρ ται Φ , SEWER OO 5: τ Ὁ. ce .262 
ον sss a ὦ ΑἸαν αν Πρ 0% SD ΣΉΝ aera τ 7ε|9) 
ΕΠ ΘΟ. τὺ. ΠΟΙΌΣ ΣΙ Θ) τό. ...Ὅῦϑ Ὁ eee ey (ΟἹ 
ὌΝ ΤΙ PLD) s)he 5. es a) ὙΠ ΠΕΣ ΣΙ τ .. ν΄ ἡ ον τὰ ὦ 77 
πότ |ὸ tr fis cited « ME INCVMERU Πρ. s) ΠῚ ὁπ a 2 
SMES OM Ne) ie es oo) ue MING VAPRIRIIRMa Reo. 6) ὁ... “se eS os 265 
ἘΣ Ὅτ 2, ΟΠ τὴ 6 Gf ee οἴω ee fe RO 


SCPEMR Uae AG ei ie: il) sels 


ΣΥΝ RAM af oie) ie ὦ ὁ 


“ 


xx. 12. 


XX. 12-17. 


Ἔχ Pee 


xx. 14. 


zx, 17), 
xxi. 24. 
κε, ὅς 
xxii. 27 
xxiv. 8. 


Xxiv. 12 
XXV. 37 


XXV. 40 


XXxvi. 30 


7 


Ἢ 
᾿ 
| 
| 


y 
: 


INDEXES. 


1 Pet. 11,9. 
Rev. i. 6 ἰ 


oleh Bie <2) 


Rev. xx. 6 . 


Heb. xii. 20 
Heb. xii. 19 
Rev. iv. 5 

Rey. viii. 5. 
Matt. v. 33 


fre a 


con Xv. 4 


xix. 19 
Mark vii. 10 


x. 19 


Luke xviii. 20 


Eph. vi. 2, 3 


Matt. xix. 18, 19 


Mark x. 19 


Luke xviii. 20 


Rom. vii. 7 
xiii. 9 


Eph. vi. 1-3 


Col. iii. 20 
Jas. ii. 11 
act Weise 


xix. 18 


Mark x. 19 


Luke xviii. 20 


Rom. xiii. 9 
Jas. ii. 11 
ce Vv. 27 


xix. 18 


Mark x. 19 


Luke xviii. 20 


Rom. xiii. 9 
Jas. ii. 11 
Matt. xv. 4 


Mark vii. st 


Matt. v. 38 . 


oe xiv. 15 

xvii. 24 
Acts xxiii. 5 
Heb. ix. 19, 20 


2 Cor. iil. 3 
Rev. i. 12 

Acts vii. 44 
Heb. viii. 5 
Acts vii. 40 
Heb. viii. 5 


: 


ἰ : 


OLD-TESTAMENT PASSAGES QUOTED. 303 


EOC τ τ Ome Mom taa eee REVS VO! νι... ων wp) ae OO 
SESW 23 (Tatras τ ΑΕΒ LAO! os) so τς io boa wee ΤῊΣ 
αν τε συ δ n nee ὦ ὦ ECOLAR 7 6 eg ot. isc wigs ete | ae 
Pe eC ee PROM ISAT τς ey seas yO Sy 8 ace eS 
RRS τ Chee Dee OOM T2156. . sci pe nae 182 
SURE I ran κοῦ ον, τ OROVAIU ARN Ss a) sce Nar! ai, we vite) fe RS 


5 
ΠΕ cs cs osm rere θεν τθ τ vs ss) “een a lle whol 212 
ERICH Moiese τ τ ΠΥ ETUC IIT 235524) ᾿ς a fe) ves da be a 77 
ΣΡ ΣΎ 2 ILS, vei siyen ier vs ἘΠΕ ΤΟΝ, νον Ch Ls lege eee ae eee 


Rom. x. 5 
Gal. iii. 12 
Matt. v. 33 "ὴ 

“ xix. 18 ἡ 


Matt. v. 43 
Lo) aes (0) ; 
ἐπ χΥ 70 
J 6 bcs (a τς - Ὁ: VEN eo ary by aby Mahe atl art ἰ 0) 


 XVIle 5 


SESS KA LON fo) fe! ol! lies 6 


Luke x. 27 
Rom. xiii. 9 
Gal. v. 14 
Jas. ii. 8 
Matt. xix. 19 ) 
Rom. xiii. 9 
Gi ssa ΣΟ ν eo π΄ mec ΠΑ νον: τ᾿ Weir yo vor" ob & 2 
SRK VIDA Epic oat cis aio INOW ORX ISIS Ne! colle, Tete: tm “as. ae at 276 
τ ον πον τ ci es feiss 2 ΘΟ ΠΟ 0. τς sto! Melis: το heate oe ew TOd 
ASIII NSO mer Sheesh t's) 7 ee OUNER Ke 205 τς ποτ he cee ρος ΟΙ 
ΠΟ ero: ὙΠΟ πο ce τ Ὁ. τς Ten Patecwion far) τ ΤΥ 
οὐ ON 27. τρο 5 ΠΡ ΖΜ ΤῸ ᾿ς Tiere. τὸ te te te ta ow 203 
ERNE te: se ΠΡ ποτ ς΄ om oe) sa te se) ene OF 
Matt. v. 33 
SOMEXTNTO 
ΠΕ Meee Aarti. he: πο. hn ΑΟΙΘΥΧΙΙ ΤΟΣ eye ey Se te a: Mw vel, wh) LIZ 
SEE VEO METI tis, νον topes MRE Ma ΧΗ 19; LON. Me tess: ‘ey Seve ete 278 
WO this Tei 152,5... 5..9- io ΕΠΘΌΣ S40 2), ΤΟ ὁ τς ως 2 
Matt. xv. 4 | 


μα ΣΧ: 18. Ne) “s,s 


SEX SRM ς΄ νον ve. ὦ 


. 
_—_—_ 


Us pales ΤῸ 
sy SEU ORM tie πο ἐτοῖν": Mark vii. τὸ Daas: Cra: oc eer meee 41 
ον bs INS) 
Luke xviii. 20 
Eph--vir2;-3-" J 
Matt. xix. 18, 19 
Mark x. 19 
Luke xviii. 20 
icy ce a «Ἐπ Rem Pe chs tae Rane 
xiii. 9 
Eph. vi. 1-3 
Col. iii. 20 
Jas. ii. 11 


304 INDEXES, 


Luke xviii. 20 
Rom. xiii. 9 
Jas. ii. 11 
Matt. v. 27 
“xix. 18 

Mark x. 19 
Luke xviii. 20 
Rom. xiii. 9 
Jas. ii. 11 

( Matt. xxii. 37 


Matt. v. 21 

ded eh aye) 
Deut.v. 17. . . Mark x. 19 4 (ar Gh) ot 2 Ὶ 
A ewi18) 2 ᾿ 


ἘΠΎΥΣ ΑΕ Σ a ee emis xii. 29, 30 
"τὰ X. 27 
Bam Ἀ Matt. iv. 10 
ber ae ee es ee Ae ἰ : 
SPCR OMe tre εὐτὺς, τς ei iv. 7 ἱ ΣΦ τοῦς τς Φ as Lem 
Luke iv. 12 
PMU SUES is hie tp cn ks x, ACES XIN TOV 5 Ka. one oth gece 
οὐ πῆρ Gara eo) ee ACIS ΣΙΝ TF νιν Oe) ae 
ΕΣ" Matt. iv. 4 
RS er 2. ς τοι πὰ ἱ 
το εν τος, ΠΡ τ πο πο 
MESSE Vine ct on. lg). “cer \ o>, ον ΧΥ : CTA GG oo, Us Re ene 
Sel τς ΠΡ σαν ὼς | REVS KIX 16. τ (2 lee 
5, lowly ον > PACES Wile cD. ta te, ne cee ΠΥ 
τέ POR SLO ish Oe τ. 
Se RW TS sks ws ca: -ACISIVEL 97). weeds) (nc eee 


Matt. xviii. 16 
ae) AG ΤΡ τ 8 δτιὺν [Ὁ | ob i }. a te) ales Se 


2 Cor. xiil. 1 
PRP XIE χὰ “pe >. sje: , Math we gBtateny 0 6) ones eee 
Pee esis Fels. ριον οὖς Ὁ]. Wt zsad vita ae et eee 


“xxiii. 21 Sia: pia 
Εν δ cs, lev) ee Matt. v.30. ss 6s me ee 
Matt. xix. 7 
Br ἰ: 

1 Cor. ix. Ὁ 

1 Tim. v. A 
[ Matt. xxii. 24 

GREW δ᾽ Ἐς + μον 4 Mark ΧΟ τον ee ον 
ere: : 

©. S890, 26's) νὸν... Ὁ Gal. i teens eae eee 

RIK. Ὑ (A) eS noe Fe.” JROMSKI Oca γι 

“ xeix, 7 (18). τὸν « « ‘Heb; ΧΙ age. a ts oe ee 

6 RAEOISTA Ss vies: Rome 6-5) be sore) 

κ᾿ ΣΧ δ. αν νι. τ eb. xi ν᾿ ον τ 


τ τος ὦ ἀν 


a es eee 


OLD-TESTAMENT PASSAGES QUOTED. 305 


PAGE 
(Revoxv. 8. ) 
Blea νὴ 
τ τοι lly) ei) ANEV IRs 20 les. “ay ooo: ww τ ie So) ole, 261 
MLE ORs Seamus Te wie COrgXa2O) 2's τς ἧς = 174 
A) SSS a Mme Woe NS 5 at pel C¥0) a> > rr rr 
Hh SSSI GM eG oe Gh ast GLRYo) ans 6: eeh 0 ἐς τ ὃν δ τς 
Rom. xii. 19 

| Heb. x. 30 
Στ ee G Woe o NM KVL Oey sr 6: 6 (es) Sw! 5 ig ee ees 
τ ASE GD te) cea MRR RLE DION, a. 2 ws 6 ts “® aS om OO 
Hi gore, ον ee Male ay Soria gh, SIGMA NAG πο. Ce rn ess lo’, 
Rev. xv.4 ἢ 
: Luang § 
SSSA AD oto Momo: or Εν ΣΙΝ 70) ein Ὁ nO δ Goce 27 
OS emvllemUmerwer sp atoy (eo τὺ τ νον πη: τς <<) ee Ue) eis ww oe) oS 
ESSE OU cs τι MOCESMVIGLI5, ITO ss) “2 » Je) « ots ἃ ΟἿΣ 
πα ane ens) cc hi) ko ey ποθ ce was 6 ee ΝΣ 7 
πον πὸ το gey ree ΤΠ 5} πε Ais a. “ele Ue) ee Mem oe 76 
ΡΥ ΠΤ τ τ τ πον, ἢ. οι ays ve oar 76 
Sn CPAMERT MEL ort als Mo hier et MMIOUICGMI ATE Lists oh Tor St lel ie ie)? e en la 76 
CCM ττΠὺ te ΓΟ Οῦ τον 12 τ cc, τ ἢ 76 
I COMME acy Ferien gol : ΚΘΗ το hoes Sit ots a το τς ὡς 76 
ΠΥ eee uur ον Jay ΑΙ MUI 2a ον πὸ, ἐνὸς, πον, τω plelayely MZ 
PUSAN ορέΕοέΨσἔοὁΠὸΟεΕὺρ 5 πρὸς eh PACESEXMIT 22, ᾿ς ὦν shes, δὼ Sok er ὦ LDF 
Ὄπ ea to - OOM νῦν. . τ τς ρος, =e 86 
silt; 12,1135 6 oo be VAGIS Io ge) ba) Son ς τὸς GP κ ΤΟΥ 
SR VIO Eee ster) τ νον Στ ν a) ae.) Ἐπ sis) cokes fe) ὦ ΖΟ 
ὮΝ ΠΡ rr Υ Ἂς Cor. vi. 18 Ae e se ey Se eG 

lV Heb. <5 

EXO Omer tery ip ICIICCmeOO inl) 2 0 ts“ bal οὐ τὸς 7 
ἀπο ἐσ σις ΟΡ chs) Υπερ vo eh sey sh» sell Sapp ies ts 76 
ΟΞ S OMAR USS ha.) is” set) ΠΟΥ ΣΝ ΟΝ ne) τ Tors Me as be Je 105 
POMOC ΒΝ 7 —2Op as τον ὦ  PACTSUVITEAO, AT) cs 6) ss «eo LUZ 
« ἜΠΕΣΟΝ EE Wars Asif ΟΝ vee 208 
Ἐπ A ILO! 500 foot, Ὁ p ROTA Mea A ben wce τς e's ais ἐν, 183 
CRISIS τς Ποὺ, ἐν ον ρος as) oo es ey eles oe | 275 
« ἬΤΟΙ bi a Ὡς ΔΕ τς 1264 
ΠΟ Πρὸ y, Ta MESS aes or NE ἐν ον πω ὦ ra lanl 202 
SSM NE Ee sone a Was c. el REVI. τ τὸ: τ eye τρις 283 
OMRON eye Rialto. ys! sively a (RDM MESSMO fe τ caso) ἘΠΕ νον Ὁ | 202 
Ὁ θυ ἘΝ ae, o_o TOOCORMIRMEOQ a oe sw Ney ete wie | RS 
ESAT? ORM AES c Is Garo ὁ. τ Π6π aimee nts 4 e- 'os οὐνν ἐγ τς (este. 929 
SERUIMOMER Is) lacks ye) ets, GIRCVOOXGEUME 005 Be τοὺς Ὁ το 9203 
Gi παι Dive, (ieee NOP EOE ye ἰδού lor sic airy ROR mnCma προ: 
eerie oe πο τ cal as ωπον τ OO 
Parmenter ok io ok le ἈΌΙΞΙΝ 20) 20: . ec ts oe) ot se tay LOG 
Dons ot ες πο ἢ 6 dee we se, τ. 

Acts xiii. 33 
BUG riis πω τς ἡ oS ECD 5 ΟΡ τ: 
“ Vv. 5 


ΕΠ Ἐκ ye oe oo! te ἘΣ od as ta pigs τρις 


δ 7s piss Setueeky 
“i πο Ὁ DE 


“ ΥΥΙΙ - 
XXX11. 35 


ee “ 
ἤρου Sy Soa 07 


Gi eid ιν ac a) δ τῶν fs ices ors OOM 


“ 


306 INDEXES. 


Pa es es a ew LAL A Ue ce κε νεῖ 5 an Ὶ 
BE BOs: ab Sine ee bab τ} ee otek! soe a et hee 
Pe Dinet sat ips, RR RE τονε Es” Suh ys ls) ce keane 
TO ey fee eee δ ORES, 8 we see 
Me iv, 8 (a) ar a er Be 5 8 RIVERO, see, ms el a 
ἀξ ἐς ΧΟ 0). τὸν πα ee il tb Ee i πὶ τ te Ss | 
fo RE eh) pe eee SUL a, Mae hs 
BWI S's) wc ish ac a) et, eh ee BE τὸς. Ue Sr 
OE SS nn oe Lv RROD I OS) oa ea 

Matt. xxii. 44 
Mark xii. 36 
ate Luke xx. 42, 43 
viii. 7 (6) . ΕΣ ee oe 
1 Cor. xv. 25, 27 
Heb. i. 13 
MENCPANO) peeks cal iwi eo ug CX COT> XV.°25),27 os ὦ os ve 


Rev. xiv. 10 
ae he a (Ὁ eae kta Cee oi ἐκ μα. τυ 


χα 

πε Pea es ha fe >) OROM. 11: ΣΟΞῚΖ, 250 το πους 
eee Ee NS ee ce» {.,ὄ ACS 11. 25-28) 51 
Penta s esse «eects, XU. 98 
Ἐπ τυ ν oxi τὴ τ ὦ», ake i. Go. 

XVili. 4. Sees ce ie Seay anny. 
SERVI Ee AA, TO), οἰ. «τ | REV. UL TE PARR τς κι. 
Sev 50 [28,1 Se ww Math νοις ἡ τ ον 
“Ὁ γν 1: Βο. 140}... Ὁ. ἡ ᾿ς οὖς Ἔοχα χὺ, ΟἹ: 
εχ ν᾿ CO ag er oz. a eo Βοιῶν πὶ βιος ΞΜ τ 

Matt. xxvii. 46 
Mark xv. 34 ἦ 
ἘΠ απ Ὁ {πϑ}9 Δ τὸν, JODM-XIX. 24) τὰ 
ΤΥ ΣΡ νἀ es) ag at be bad whews 2 eats : 
π χε αν, eek νοῦ ΡΟ, έν 
BSR. Fos ce Pe ve το Matton Bo a! ogee en 
@ χτῖ 6 (Ὁ) ὃς Ga ke xan 46p yn) onto 
SO aSE Ty 2s (se est we >» | ROMA yom. Gan lee ee 
Moxey: O18)) so. joncntns es’. X Pet. Ui ον oy ee 
ἐς πχχῖν. 13-17 ({2-16).  « YY PetiilntO-02, 6 es o> 
Heb. xii. 14 

t Pet. iii, 11 : 


ἜΖΗ Ὁ {1)τ.». ὁ 


. 
—_— 


 xxxiv. 15 (14) 


. 
_— 


MOSERIV OF. 6 ss ') oe ὃν QOWNRIR RGN sy 5 wales) 
FE, SRST ΣΧ}. ou ρον se. ROM: JO he Wee een ee ΝΝ 

OOSEEV Ὑ70. ces os cee Μαί τς ἘΠ ἐλ oie ee 

Heb. xi. 13 

τ Pet. ii. oe \ 
HST A(R) e ei ele oy τ δν νος Gar secs 0 
“ΧΙ, 7-9 (6-8). « aoe) ἘΦΡ. διότ ον, 
“ἰ xii 10.(9).s6. 0s Ποὺ το Πσδη S08 Se ee 


de << <> om Ce es 


. 
—_— 


OLD-TESTAMENT PASSAGES QUOTED. 307 


PAGE 
Ces Matt. xxvi. 38 ) 
[Psp STAN (She as Wk an ao toner ᾿ A EOTe ΕἾ 67 
ἘΣ τ 7.(6)" - John xii. 27 88 
Sexltve 4 (3). : REV XIN. 3. 267 
SSexliva23 (22). Rom. viii. 36 . 136 
νυ. 8.16} 7) «᾿ς: Heb. 1. 8,9. 207 
δ ἘΠ Χ2. 15) (125. 14}. Rev. ΧΙχ. ὃ. 273 
τ 1 6.4) Ἐν Rom. 111. 4. [20 
eel Vinge) (22 Teeetenva 7. 246 
δ. τὰ 12 {12).- πδν- 11. 23). 256 
Srikares (4: John xv. 25 go 
2 ixixe110(9) Rom. xv. 3. 164 
*lsxtx-, τὸ (0) ΠΟ ina, τς 82 
<< Ixix.) 23, 24 (22, 23) Rom. xi. 9, 10. 156 
Sixx, ΖΟ6 (28). NCES ie ΖΟ 95 
τ ΠΥ ΥΤ: 18; 10 - ΐ Reve ruerr 258 
v. 12 
« Ixxv. 9 (8) ; ia le ig 268 
ΡΣ ΤΕ ΝΣ 19 ἵ 
SOM xxvilero) (7). is Rev. vi. 17. 261 
40 Ibrsipiilow Matt. xiii. 35 . 39 
“ Ixviii. 19 (18) Eph. iv. 8 196 
Sy UcKVilis 24. ss John vi. 31. 83 
Ib Sab ee 5 Rev. xi. 9 265 
τὸς Τὰ ΧΙ Ὁ 5 oO MOI oe - 87 
“ ]xxxix. 21 (20), 19-37 (18-36) Acts xiii. 22 117 
τ ΡΣ, Rev. i. pat 
Ixacxdxs) 38 (37) - : re a af : 253 
ἐν ΧΟ, Sy 2, 1πζθλ UI ἐγ κῶν a 248 
Se ΧΟ Τὺ: i 1 Mati iv. 6 : 20 
Luke iv. Τὸ, 11 
O ΧΟΙ τὶς Ἐδν: ΕΙΧ 0) 273 
i SSEXChyen LT 6 1 Cor. ili. 20 172 
᾿ “ xciv. 14 Rom. xi. 2 . 153 
“χοῦ, 7-11΄- Heb. iii. 7-11 . 215 
ἐν χουν ἢ, ὃ Heb. iv. 7 215 
ἐν ΣΟῚ Lilie Elebs τν- 5. Ὁ 215 
ὃ τ ΧΟΥ LE Rev. ΧΙ 12. 266 
Cee CVI 12 Acts xvii. 31 123 
’ “* xcviii. 9 Acts xvii. 231. 123 
᾿ δι. ΟἹ 206-28. Heb. i. 10-12 . 209 
fe ἐπα. Luke i. 50 . 76 
ἘΣ ΟἾν: ANN -u ; Heb. 1. 7 206 
᾿ Ke civ. 2 Rev. ἈΠῸ 1 Ὁ 265 
τ ΟΥ̓ΤΟῚ Rev. xix. I. 272 
ᾧ που τὸ. Luke i. 71 . 76 
- τ τὶ 26. 97 - Rev. ix. 20. 263 
WNC AGY 485. Luke ji. 68 . 76 
SCLCUX 9 Acts i. 20 95 


508 INDEXES, 


Matt. xxii. 44 
Mark xii. 36 
Luke xx. 42, 43 
Acts li. 34, 35 

1 Cor, xv. 25, 27 
Heb. i. 13 


Heb. v. 6 
Seeks Sapna gig ne — 


SR στὰς 195 21 
PLEX Osis these oe pee a 2 GOT OS... +, sy Gl ieee ee 
“CR ΠΡ a. lo: re, ὙΜΙΚΕῚ ἘΖ ὁ a» οὐ Date 
“ραν e ie ae eee ees prea ον 1k ZO is, al oe ee 
EE GQEC χήν, i ν᾿ εν RCV. RIK δὼ 0 δ τς 
ΌΣΟΙ τὴ kh vss a ΘΟ αν. 13> τ Ning 
POX ches ας ὁ τ, ποῖ ἀν, TE 2, ον ὦ ΡΠ 
αν ἧς GS ἢ τ΄, ἢ ΡΟ xi Ge Ὁ. ΣΈ 
Matt. xxi. 42 
Mark xii. 10, 11 
“ exviil. 22,23... + + +2 Luke xx. 17 Seer oe 
Acts vi. 11 | 
r Pet. il. 7 
Matt. xxi. 9 
“xxiii. 38 
“ exvill. 26. . . » + + +4 Mark xi.g og, ath ee ea 
Luke xix. 38 
John xii. 13 
CEN ha oy yew su) δῦ REV. KEES se κτῆνος ΤῊ 
CERN T sos lisse ep ἀλλ έοα σοι: a sey pe -Ξ 
ORME: πε τ να REV. SIXe abt 
SP OREEN SO ESN eine ee ς ΒΟΥ͂Σ ΣΟ Eas ΠΡ eee 
PUCEERVI Ds 6% as: > A RENy ΧΑ 6. oa 
σεῖς, TA. ταν τήν ον 4 REVS Nes bie an ΡΟΣ 
Mee Δ [5] Ὁ. Ὁ τὐνξνι, ς .»' Rom. i a3) 4/26 ce 0 ee 
PCR Zieh τον gaye: oo ©. ἐβον. VIII) 4 bs ce a 
CRG. ἐπ ρει M200 Oh, eso, oes . 
BLOW. AS 2h nn. at tee γος πος 745. Virgins Me, 5) bP ee 
IPG ts τ Mee oe fa) AON, Mee 
hi BY ea oth οἰ. ee } 
2 Cor. viii. 21 
ΤΣ BEV ρου». dee we 2: ΠΕΡ ΩΡ 5 ese he 
SS ΤΕ, ὟΣ 2. ee oy oe CMe bs ΚΠ 500 ace 
MTZ ce Tay go & REV, ΠΟΤ ay oe, Sel ce 
OER 25s en cet se 6X Pb δον sali) tes ae 
“ "ἢ Jas. iv. 6 
ἈΠ’ γῆν ee Ὁ pee <.'e ae! a ... 
κ᾿ δ᾽ esse ese ans | Heb. πα iy, yeas es ne 
eee ΣῊ oy ae Gt he ΤΉΝ By Hea . πος 
1 Pet. iv. 8 
MVR I ee a te Malti vice Go ee 


OLD-TESTAMENT PASSAGES QUOTED. 309 


par alae Manoa cake Want ut a VEAP CES IV STS) ys a.) 5 «en ee Ὁ. 
REESE om ere Nerds ΠΟ ΣΙ LO, o-5.° νῶτον. GE 
ἀπ αμην δ Vay Ssh she yess: Nae “5 ἰ P 

iii. 14 

ΝΠ tp ter rn mG ESS ail, sy es on wd th ιν 2523 

OSI π΄ ΠΡ ΤΠ ἸΌΠΠΗΝ ct nek a 85 

ty SomllG) Ga. 0 ah 6 tol es Coleen ς: 

Matt. xvi. 27 

Ὡς ΣΙΝ: ΤΆ {Rom ii. 6 3 Toe theca) τῶν + oe ee 44 
2 Tim. iv. 14 
HROUISERII D2 cls sis yeu inks brea yet hwo ee ἸΘΖ 

PO SS ITE MEO VE Whe ROTO: ΒΕ 77 ee 2 5 Mh). to 

SRM roy cle er ΟΠ ΥΠῸ τω sets 0: oe «Mart, τοῦ 

TES ΠΟ Oya oy (oe sa vee ΟΠ ΤΟΥ ... εὖ ily ς 7 oh, a-Si Salle AZO 

Matt. xxiv. 29 | 


Ste POV 20,2 


[Ὁ] 


Ἐ οΥ 2,07 is) τερον ἕν, wry Mane xi. 24 
Luke xxi. 25, 26 
SPAMS OUOSEV ITO}. 0 che sk TMEV EMD Ts, Goi ὁ, ὁ Vey τ 2. abe we 265 
{ ΠΟ me τ τ ΠΟ ἸΧΥ 2OR (Fics ss ah a vel OK eu ee, A 
ΡΠ" ΕΝ VIER τ Ὁ Wye! lie ue, ve foe} et 5 260 
| Matt. xxi. 33 
ἡ ἐν Or hile δ veh al .g .4 Mark xii. 2 Soe anor bees AP 55 
' \ Luke xx. 9 
To Ss: @)o. a. GO. πὸ ὐἸ}ϑυ ia, | on anc a Te Cer 240 
SEN eee mee tone ear εν ιν τ. ς «es Ὁ ye, owns wr 6 250 
ΐ ( Matt. xill. 14, 15 
Mark iv. 12 
Go Spit τὸ 
Ὁ τ Ὁ, τον 5 τ - . 4 Luke viii. 10 
John ix. 39 
ἐν 30 | 
Acts xxviii. 26, 2 
CULE emr rein Ke πττν. 0 | At 25,. «oo So ee) ever eh fey ἢ I 
ἀν πη τῶν πο ag cote cl) oslo ioe TCC  ο Lbs 1S. es ees cnet τ τὰς 


Matt. xxi. 44 
Lo 11:1. Ss fake xe | 5) thy BOE ROR ΚΕ ΤΕ τιὸ ko 58 


Ur Petr 103 

[ Rom. ix. 33 
CEUTA, “ae 5 ὅς ὺ fs he Cie ΤΙ: ΠΝ: 

| τ Pete τς δ᾽ | 
RECT AAT Ome inet (ey io τὸν ΒΡ έτ τς... .Ὁ{Ὑ 25 e+ ere oe oy ἡ 21} 

Matt. iv. 15, 16 era Κ » 

Luke i. 79 Cia Ἣν 
SOBER τ τ τὸν ὙΕΤΌΝ ovis bs o> oh ete αν ee 77 
RHA sie os 1 ὴτ τὺ UROL IRM ATH 25. -, ce 7 0 ὅν δ ὦ Ὑ242 
σὺ oye ΟΠ τ oa shy 8 ese 88 
SMM) es 4 * at otf VREVERMMIO! 6 Sco ke were το 3 (279 
SET TON ois. c ise oa oe J REV WEEE Ds!) ete oe ee 7 eS 
See Mmmer ema ert vel os vip AR CHNESS δ er) oe how, se ole ee 202 


ΠΝ απ 27. ἸΧῚ  (ΥΧ. 1; 2). ες ᾽ 


910 


Tsa. 


“ 


xi. 5 

xi. 5, 4 

xi. 10 . 
xiii. 21, 22 


Xiv. 12 

Xiv. 13-15 
xxi. Q . 

pon χ ς 
KX 2a Sa 
δ Ὁ τ ΟΝ a aie 
xxv. 8. 
KEV ts 
xxv. 8. 
XXvi.I9 . 
xxvil.g . 


XXVill. 11,12 
xxvili. 16, 


xxix, 10%, 
ες <b on 6. 
xxix, Id. 


poo caw aan 
XXXiv. 4 . 


XXIV. ἃ - 


XXXiv. IO. 
XXXV. 3 
xl-Ixvi. . 
xl. 2 


xl. 3 


xl. 3-5 
αἰ δὴ δ", 
κί χος 
ΧΙ, & Bas 
Sires 
xli. 8-14 . 


tree aes 


xlii. 1-4 . 


INDEXES, 


Eph. vi. 14. 
Rev. xix. 11 
Rom. xv. 12 
. - Rev. xviii. 2 
Rev. viii. 10 

' Samed de | Ἢ 
Matt. xi. 23 

" (Luke x. 25 ; : 

Ἶ j Rev. xiv. 8 Ι. 
to Xvi 

r Cor. xv. 32 - 
Soe REV. WE 


win .ceeV. ΧΥΜΙ 22, 23) 


τον xv. 54 . 
Rev. vii. 17 
Rev. xxin4 ς 
Eph. v. 14. 
Rom. xi. 26, 2 
τ ΟΣ. xiv. 27 ς 


Rom. ix. 33 
Β Ϊ ae “τ μὲ | 
1 Pet. ii. 6, 8 
Rom. xi. 8 . 
Matt. xv. 8, 9 
ῃ ἶ Mark vii. 6,7 
t Cor. 1» 10: 
ar ee ve! ΡΘΕ ine 
Rev. vi. 13, 14 
Rev. viii. 10 
' ἶ χὰ { 
Rey. 2x 
Heb. xii. 12 
Luke i.68 . 
Rev. xviil.6 . 
Matt. iii. 3 
: | Mark 3 , 
John i. 23 
Luke iii. 4-6 . 
Jas. i. 10, 11 
Γ δ᾽ fs Petoae2q, es 
aioe wigth pINCV.. AUR ee 
Rom. xi. 34 
} tt Cor. ii. ae , 
Revoin Se 
Luke 1. 54 . 


Matt. iii. 17 
oe 4 i wit | 


2 Pet. 117 
Matt. xii. 18-21 


Ἢ 


OLD-TESTAMENT PASSAGES QUOTED, 311 


ΠΣ ον a rath INCVIT Gy 07 ὦν ον Pa ee 254 
See commie ener ene ter he NOM KIVe χ᾽, τὸν fa suber ke het Gd 163 
Sh besten Cad Ge vio’ Sa ln ποὺ ib 9/0 0 Ok, Ὁ. . 0 ἡ» 


aN 271 
SLITS Pe iis Veins WANE Ve VIL) 9 ᾿ λές 
ἀντ Cen πο σαν wee πω ως afte. 254 
ἡ αν ον ον ict nay uel wrens, URC MW EXVAN od. 3 271 
(ὁ ὙΠ. 2 a ese ALND Usa ΜΕ ΤῊ . 201 
glib Rees Rou) Worcs. 6 ΠΕ pdb a Ul ᾿ς rn re 5 273 


. 

nN 
un 
ψι 


_ § Rev. i. 16 
gl ce <b dam a 

BATE Oi a τ fare ep ts, oe ΦῪ ΖΩΣ 

ἡ ΟΕ a, Sales inp er set OM AZ hrs se a! i: oo we oe ED 

eee σον ΘΟ Nee 5.5 cs πὰ ce ae Gd 

ΝΞΟ ΤΟΝ ΣΡ. Mele PIC VARUMICRU Ge οἷς 5 5 Tole) © ee SaeeOE 


rah 
aS 


το Mf cs wate enh ΟΝΥΝΙΤΟΙ τ is. ὦ a Se OU ee SN σοὲ 
SEXISM OP CMe ie er Tit via πεν κυ OPO) Ao, “ey jaf a. de eos; ot er She 
“SSRIS Ji} 7 OU eae outs. tN (S\ 20 61s 7 ere el 
“ 


ΕΙΣ ΟΝ ἀπ. tt) eae Ain ot δ. δος. Na ey πον ected ΖΗ 
WN E835 (©): Saag Ga tiGe Hon τ pa ΟΝ 55...- 6 0... ὃς 2) Ee aed toe ee 
ONG π΄ te GN Bp Pow eink το Sag Pca time sor oe 7 
I Rev. xxi. 2 . 27 
Ἐν ΠΕ ΣΙ τ eh, ὦ eh wl Oi) ou ae 
pam ITC MM ρὸν ΚΟΥ ΕΚ, cane ἀν pe + “sore τ bol ot ἘΜ Ὁ WIS 
Peet eo Sa) τ ΠΟΙ Χο τε cap Te, svi Ὁ om) ony ©) Vou ee τὸ 
Sel Merman ee acl ere So eu EDDM EVI eMTICOn eo) ote, Te, ὁ ce) tome) et 20K 
MeL λον ΟΣ δ aa is) Qu Πα τ ΠΟ oe, ose, ww pt hey 0 
τὰ Uta) re (ea) REMARKS AL Yale τ το ον ei bags ee ae AT 
ἀπ ἘΠ πρὸ τ ἢ, ΦΙΘΟν VATA rp πτιῖς |e tek lg a A Ne) EOS 
Semeb ORTED PRM Tg Paci \'s) love st) acres NOMI a vain | delet) Spd eile aa ae Pas ee LOG 
jee aan ΩΝ αν Nee eta hae 

Rom. x. 16 

Matt. viii. 17 ) 

ree John i. 29 ἰ Ὄπ νον ΝῊΡ 29 

ὐ ΒΕΌ 25 
Προ πο ἘΠ ΒΕ τς τ᾿ τ ΠΝ «tie SA 
πέσ οοΕΨρΕὲὼ τ Εν 2... ππροοι em, ἘΗΙ 
beeen lite 7. προ al. oo ς ἦτον SAUCESEVANICRS 203g II 
Intl, ©)! ons πο ΕΘ 28s aR al Ἐπ ΡΥ Ζ 


OT 1s Sees ΤΣ τ 


ἘΣ ΤΡ ees, 


“ 

4 
SUBD Peck ns! Co, tre ate co ΠΟ ΕΙΣ 7, coy es πὸ os ms hme cs 80 
ἡ ΡΥ OR fie) ec oheure. tor ROMA Mit .- 0 ὁ αν τ. GS 
ΝΣ πλιά “a; ye Galbehymweaee «hs + ensgees ©, celie™ 9LQR 
ει, te «ayy or ΠΟΥ τι ον, Pate ct τον Sea 8 fences, 270 
“ 


ΠΡ ΚΙ See fs Ac το ast MR OVROM OOK) 0} τ Ὁ. τ΄ Yon en et 277 
Ὁ θην Προς ΤΑ |v et ΠΟ ΟὟ 10) Δ Rc wire fe +) “say se ie) gy" SOM 
PDE Sl. gc TS ae 
) Luke vi. 21 § 
Brak xxi.6 ἢ 

SP RIE.) 
Tae etek thse τέ ΟΠ hoy Fin’ (ec; ὁ ὡς 0m.) ἐν ot nee 


{ 


“ 


913 


Isa. lv. 10 . 


lvi.7 . 


lvii. 19 


lix. 7. 8 . 


lix. 17. 


lix. 20, 21 


lx. I 
Ix. 3 


Im) > 
Ix. 14. 
Ix. 19 . 
Ix. 11, 19, 20 
Im 202 
1xi. 1, 2 


laser. 


1xi. 10. 


ἔχη... 


IIL 2, Se 


Ixiii. 


Ixiv. 3 (4) 
Ub 9 ean (eae 


3- 


<, Ixy. 17 
Ixv. 17 
Ixv. 19 


Ixvi. 


er 


Ixvi. 7. 


Ixvi. 
Ixvi. 
Ixvi. 
Ixvi. 


. Vii. I 


22 


23 
24 


viii. 3 « 


ix. 22, 23 (23, 24). 


Ὁ 


παν πὶ} 


xvii. 


xviii. 3-6. 


xxiii. 
xxiii. 


10 


5 
6 


χχν. 10 
XXV. 34 


EEK. ΡΥ 


INDEXES. 


ZiCersixe 10" : 


( Matt. xxi. 13 


Mark xi. 17 
Luke xix. 46 
Eph. ii. 13, 17. 
Rom. iii. 15-17 
Eph. vi. 14, 17 
Rom. xi. 26, 27 
Eph. v. 14 . 
Rey. xii. I . 


Rev. xxi. 24, 26 . 


Rev. ili.9 . 
Rev. xxi. 2 
Rev. xxi. 2 
Rev. xxii. 5. 
Luke iv. 18, 19 


7 eeagee ᾿ 


| 


Luke vi. 21 
Rev. xxi. 2. 
Rev. li. 17 ! 


a | un 


Rey.sax. 13,115. . 


Rev. xiv. 20 
TGor: 19%. 
Rom. x. 20, 21 
2 Petsiii..13 
Rev. xxi. I. 
Rev. xxi. 4. 
Acts vii. 49, 50 
Rev. xii. 2 . 
2 Pete tie 1.5 
Rey; xxie i. 


. «Rev. xv. 4 - 


Mark ix. 48 


Matt. xxi. 13 
: Mark xi. 17 


Luke xix. 46 
Rev. τ᾽ δ΄ 


Daas 


2 Cor. 17 
Rev. xv. 3,4. 
Jas. v. 5. 

Rev. xx. 12 
Rom. ix. 20-22 
John vii. 42 
Rev. ili. 12. 


Rev. xvii. 22, 23 . 


AS: ον ne 
Matt. ii. 18. . 


Ε 


SEISsekes ao 


ΕΝ 


cm) 


x 


> 


δὲ ἃ 


Ξ 


: 
oe 
5 


if 


_ 


C 


Ἂν ἃ 
Sa Ὁ 


OLD. ΤΕΒΤΑΜΕΝΤ PASSAGES QUOTED. 313 


ΠΕΡ χε diosa ata). de EOD νη βασι, soe) eh en oe 222 
τσ Gab Silo oa ler vena deg Gl alco Gu (0 γ7γὺ «Ὁ a es 2 222 
ἡ ESO Cette ere Peery ere ΟΣ 3... τς ἢ νὸν, ἢ τος, 182 

ἘΣ Se wo op JB) Sg. Tet Ρ που oo are Be ον é 276 

eK nicer erence NE eee ΟΠ 1.42... , s,s 

MRL BOO ets mth nee aie tee) UNC VOR IZ! .. 5 x, arg puma 270 

Eee SOOM een a tt) Ae τευ oe nl Ge tl 271 

ΝΡ ΠΥ Pee INC NESVIISIEO! 5 ὁ ἡ bw ᾿ 271 

ΠΡ erie et Ὁ ον τιν O soos. ςς , τ νος : 268 

( Rev. xvii. 2 ) 

᾿ ἣν ὦ ΝΥ 

Se NC) eam ag foe ol δ. . 9 san ogy 271 

SIUC Mates sp iey 5) τ εν ROVITET, Wi, 5 6 8 wt ee το 

ον τὴ MENEVONTIG OS <<, τς as’ ‘es op va hob a EROS 

SCE S 5: ποῦ ea 7 ENC WAVIEe: TAs TOS ὁ. 5. et oo 27 

°4 INL 2S) 8 Ree 1 52 2 Cy. rn τὸ πὰ ον Pn, 

ΟΡ ars - aye ok ang ΠΟΥ ΠΕ ah 2. (5,0; Ser ὦ wu ΤΠ ee 

ΠΕ πον π᾿ “ot i ARENAIV AON lee) (sim oo ss! wr oa ne 88 

WRG Perse ost nh it AA SINC VARA FAs. ws), ἢ ΟΝ Ἐπ 

RUG bE ΤῚΝ ὁ, δον κρότον s Vs San! t dey yer oy Oe 

πο το πεν νον, 64 ch nhs. ie ty eae See 

τον τ που ΘΥ verity δος, ep vot aia ae 585 

6 


ΠΡΟ main ἘΠ τ @ RINE USEX VA 2 δος, Bias os casas Cal |e it keke Obs 


ΠΟ Mites “Pena yy NC VISIR Om se os) ok Gear nM el) Sener 
POR M μον ΤΟΝ es nay) CINE WatlanDR olor sim '. sed Pairs on om, Sul Gr os (har RA 
eee EAC RRL ee=] τ cf) 1-0) SIRE VAAN gorges (eal! Ἐν τ les com war ia τὴ en 


: 7 
Rene? OFM πρὶ ρα eq WIRE VCERIVCLIUAG™) a. 15, 02 elt τδοσνν eta, πηι 90 

IESE ERM en oy lot CRC MM RO Misa! Me a 0. τὴ ἀξ τ as ol WeNh ee BOR 
BARRIO MUO GE Moise (oe 24 “ai: Ns IROWAVENU@ ΠΡ τ 
οα΄ coke fo ae MIREVEXGO MOMs = hs. ci ΠΟΥ τον gem 6204 
CMmnIVieMTC Ou eres est a7 tc) Wail s aeRO VAMXSIOMUOMc | s  ™ aye ve ep e Meudon e204 
MEER CITY re, πὸ se ek wt NCMMIMU SME tan (es ce a tated, oN 4 5 
SMX CEA Boek τι “ome ΕΝ ΜΘ BEN spe lai πε et (201 
τ sn) Εν ENR RAMEE eno oo 00 ΝΑ τε ας 27 
τ νι uot (ele ρει. 2-2 “aie as mt 260 
SCREEN ORO ROU Ae) τον a NCU ΣΙ 6, ΤῊ oe ss ve ee er 1 200 
PERV eM OM EC προ τὰ Ἐν Σύ - ὦ. + ol CiRep ule, 272 
Seal Ob a ce “Geo πεν SSI: Wie Se ὦ. cy S Woe ἢ .27 
MEER KATZ Pe ae as ce) Ἐκ MG -.. witeAn et coy | 202 
τυ Σ᾽ oh Soe) void Si MLIMESSMIVeROR se ohh se τ τ 202 
RECA N VU πος ὍΝ ΡΣ LROUSERIGRIIMMP oe clr ts! os oy Pucteaelh wa tels -ZON 
MESA 2A. ZC, το. ΘΠ ΟΡ... τ᾿... Πού τὰς 86 
REX προ ees ΞΘ νον - τ. Ὁ sues o) = | © pgelod 

Rev. xiv. 10 } 

PSK 225, τἶν ον οτος = δέει rab eo ἘΣ 3 ee me Soares foes =) 
xxi. § 
εν Med en iene πα oe NG URES NO. 0.0. 2 od fies οὐ is wl Sy 
TY SSSA GEA τε ον τ LOS SSS 1c) do et πον ὦ... ri τ ΩΣ 


PEIN ET 7b Ole Mics ns) iow τ ING VS ΣΥ͂Σ Υ7 19,21 jos 2 o.0 « « OF 


Ezek. xxxix. . . 
caer co eb o 
a. xh 2 
ἌΡΑΣ ic eee 
Shi, δὺς 
eo Χίου, Αι 
δε Ἀν 
τυ ΤΕ fa 
OWS on ΟΣ 
“ xliv. 17,19 
ses Le ΤᾺ ie 
eS vite 
“ — xivili. 15-35 - 
Dan; Ly02, 34°; 
C20. 
ale Se Ti 
Fal ΤΑΣ 
a Az 
allie Be TTEY. I Bee 
πο 
ἐς ΤΟ, 17 
πος ἐς 
Oy ee oe 
ae gE Ey fore 
πο τον ow #% 
με Ὁ Ὁ; 22; Eds 27°. 
Mi. 4. 
ey oe We is ᾿ 
«vii. Io 
“ vii. 10 
a <r 
4 i 52 
ms ὙΠ 072 
ἘΠ i hat bc) 
Shs 
“vii, 18 
BAe ΡΣ 28 
eo it. 25 
FMI ne in 


Rey. xix. 6. 
Rev. vii. 15 
Rev. xxi. 3. 

> » Rev. σὺ. δ΄. 
Rev. xxii. I 
Rev. xxii. 2 
Rev. xxi. 10-21 
Rey. ii. Io . 

; ae iv. II ἰ 
Ve, Te 
Rey. xx. 11. 

Rev. 1:.5,. 
Rev. xvii. 14. 
Rev. xix. 16 
Matt. xiii. 32 
2 ἰ Mark iv. 32 
Luke xiii. 19 
LGAs 9 ie 
Rev. vii. I . 
Rev. xiii. I, 2 . 
Rev. ἘΠ. 5, 4 
Rev. xvii. 3 
REY cx..4 Ὁ 
Rev. i. 14 
: } oa; τ 
Rev. iv. 2 
Rev. v. II . 
Rev. xx. 12. 
Matt. xxiv. 30 
Mark xiii. 26 
Luke xxi. 27 
Matt. xxvi. 64 
Mark xiv. 62 
Luke xxii. 69 J 
Rev. 1.°7-. 4 
Rev. i. 13 
Rev. x. I 
Rev. xiv. 14 
Rev. xxii. 5 
: Rev. xiii. 7. 
eve αἱ /Rev. xis, 6). 
wha δ REV. XLAtSie 


mek r ΟΣ an 


Dan. 


““ 


{ς 


Joel 


{ς 


ςς 


“ 


OLD-TESTAMENT PASSAGES QUOTED. 


Vill. 10 . 


Vill. IO -. 
Wille πο - 


xil. 


“SI 


X. 
ΧΙ ας 

ΧΙ]. 14 

i. 6 

2; 4. Τὸ : 
iii, 1-- (ii. 28-32) 
iii. 4 (ii. 31) 

lili. 4 (il. 31) 

iii. 5 (ii. 32) 

iv. (111.) 13 

iv. (iii.) 15, 16. 


se 


se 


IveTOR os. i 


ἌΠΟ ΠῚ γ᾽ 8) 


“ 
« 


« 


Mic. 


iv. II 

V. 25-27 

re TEA ee 
iv. 9,10. 


Matt. xxiv. 29 ] 
Mark xiii. 24 
Luke xxi. 25, 26 
Rev.. xii. 3, 4 
Rev. xi. 2 : 
Matt. xxiv. 15 } 
Mark xiii. 14 : 
Luke xxi. 20 Ϊ 
Rev. 1. 13 
{ Rev. 1. 14, 15) 
ον ἀρ a ἡ 
Rev. iv. 3 
Reve XIX 12 
Matt. xxiv. 21 } 
, Mark xiii. 19 j 
( Luke xxi. 22 
ΠΕ ΧΧ 12’. 
Rev. xii. 1 
Rev. v. I 
Révex. 4 
Rev. xxii. 10 
Rev. x. 2-6 
“ΧΡ 
Soe Sates | 
Tectia τὸ. 
Rom. ix. 25, 26 
2 Thess. 11. ὃ 


} Matt. ix. 13) 


extn 
Rev. vi. 16. 
2. COT ΙΣ. τὸ 
Matt. ji. 15. 
τιον τν πῦ- 
Ἐν τὰ 27,5) 750; 
Ἐΐδυ. Ὑχὲ 2.2, 7, ὦ, 
Acts ii. 17-21 . 
Rev. vi. 12. 
Rev. villi. 12 
Roms x13. 
Rev. xiv. 14-19 
Rev. vi. I2 : : 
Matt. xxiv. 29 | 


9. 
9. 


Mark xiii. 24 
Luke xxi. 25, 26 
Reve x7 

Jude 23). 

Acts vil. 42, 43 
Acts xv. 16, 17 
Rev. xil. 2 


316 


Mics Vat (4}0 5-0 ty 4% 
Pere ἢ (ayes 


eS eee we 


Nah. 
Hab. 


Zeph. 


τ 


Hag. ii 
Zech. i. 


isa ace ates 


3s Ἤν κα» 


Pale 6 
ii. 15 


IY. TO), + 
Ws ΖΝ 
vill. 16. 
ix 9. 

xi. 13 

xii. 10. 
xii. 10-14 . 


xiii. 7 


Xiv. II. 


aes 


ae ie δῦ; 


δ τὰς 
ΠΡ, 2 
ili. 17 

iil. 20 (iv. 2) 


Enoch i. 9. 


x. ant τ 
XIV. 9,.12,17,19 - 
94 ie } 
pa (δ 


li. 
liv.6 . 


| 


: 


| 
: 


ι 


, 24 (iii. 1, iv. 5, 6) 


INDEXES, 


Matti. 01%: > 
John vii. 42. 
Mark ΧΙ]. 12 ἰ 
Luke xii. 53 
Rev. xvii. I 
Acts xiii. 41 


Rom. i. 27 
Gal. iii. 11 


Heb. x. 37, 38 
Rev. vi. i7 . 
Rev. xvii. 7 
Rev. xiv. 5.. 
Heb. xii. 26 
Rev. vi. 10. 
Rey. xii. 10 


Eph. iv. 25 . 
Matt. xxi. ᾿ς ἢ 
John xii. 14, 15 ! 
Matt. xxvii. 9, 10 
John xix. 37 
Rev. i. 7. 
Matt. xxvi. 31 | 
Mark xiv. 27 ὁ 
Rev. xxil. 3 
Rom. ix. 13 
Matt. xi. 10 
Mark i. 2 
Luke i. 76 

se Vie, 
Luke i. 76 . 
Luke. 17. 
Tr Petsioe 
Luke i. 78 . 
Jude 14, 15. 
Rev. xii. 7 . 
Rev. χν. Ζ. 5 
Rev. 
Rev. 
Rev. 
Rey. 


TEXTS REFERRED ΤΟ. 317 


III. — TEXTS REFERRED TO. 


πο figecee eet eee esd ease LACi| EXOGs. X¥KIV; 7 πο ποις 13 
ιν μον neha 200 “XXXVI 14 
eG es cia toe yep ΖΠ1 he e840 hb et - 207 
eG aes ea ee Os 8 LEY. IQs 4 os τ. Ἂς 
πα εν. ac alist ej epee eee 205 A op Ar Ome meer are = ot) Vier 
αν το oe tne be ae ten eS LKe SORE WILT TR as τς ay all nan nt CY 
Liven l Osu 2iSoes fay eer Us Sen LOO δ ἀν}: 20, : 
μον τ ν SEDO! τοῖς, ven το dre εν eels 98 URSIN LO eee Sw ee Aer 48 
ἴον. SA, PARE le 87 Ὁ XXVIS/42) 3 ὦν OD 
Ἐν τος ΝΟ eN UM, KF". ἢν: ΠῚ oer? 
SO" NUE) Mace τμρέρ hy οὐ 0) SEL XVI 3) Ls gions UOT 
EMM fie eo foe's ot eno 7 Gia CUT: 1.34, 3155 26:9... τὸν wage ΤΙΝ 
ΕΠ for ro. AS |cv ys Se Σ 1520 ἘΝ hie: Stason : 
4 A ver OE ΞΟ ἐν 25 
τυ Oats | o- ΠΑ OG SoS VALAG's. πὶ aise ea ae) eee eA 


MEA TTT 8 io ve | vals Weld teitiats 2 ἀν XT IZ). κοι Vous 9) eed ate AeA 
MESES es Fe) Pai fo; lua so asada AGS is ΧΥΙν ΟΊ... τ pba hee 
ΣΟ ΛΝ . Sec, ἀπο ἘΠ ΝΟΣ ee XXVII- 55. 000 ets MeO ILO 
© “Sani tisk ie. Seley oa eee ea, slick so XXX. 910: (20) Ie eee eRe Remon 
UO” Sails lo} ΣΙ oe Gomes Mee ety 271 ne XXIK IO! (21) νὸς τὖὐ- ΟΣ Oe 
RSI OS Wher icay ates: a or¥ ajc 2 RO SS SF XXKD. AP apes hariile” aceeae ease Ee 
HOSS i ae ΡΥ Ὁ τον XIRUUISZO ee. anastasia oe OE 
SEEN CUA vel (oval ool ols" Wve 35 re SKM ΖΟΣ τ ον ems | hone 

; ον το on Glee πο - 50 eS SMNG Gg te Se GO. Be | GY 
ERY τ ace a τοῦ alg P OSD. ποῖ. τσ en 222 
MEME PON ΠΡ, ἢν Ra 1.8, at tn tay ere - 5: eee 
Στ το sien) emery y TOA! See XII 16, Go 7c age ae tae Sedma Be 14 
BMX Vee σον ρον esp putes) 160 SO χορ sy ch σον εἴν 20) 
“ 


XIV ICOM eat yan ΠΟΘ ΤΠ AIMS Kilo τ ς 0 Sem s τὴν Ry 
ECOG MeL 7. suns s) Voits? sapplcty SLOGH men oaM Gl 20 Ὁ. ΄.... LSet, 170 
SMEATON (SED ts) ize τ se ach Pe 108 Toe Tin eee oes net, oe 5 


Yo SOR Gh tN a) me ol to 83 ΠΝ ιν *-:; 40% \ cel Cerwin wa. 2 
νη τονε, Σ᾿ τον ρος 22 Ὁ CV as 2), 2} τ τ ae, LT 
{ 


ἘΕΤ ΠῚ Προ ἄν πεν has a οὐ 216 ἘΝ RCUITTLOW- vy cane acts aes 157 
MEV τ τ᾿ copie: oe wa hon Ὑ27 Se Ville 40.4 |. Δ 264 
SOMES sours heh λυ os" ΣΕ 2.2 soe al Git τσθ . 4: Cie te os 8 pees 
RRMA atom haces) os Mets EAC VI TO.) ©,  giexae Lena. wie REO 

seek τὸ τῇ), (SE oo. = 42 ων ΧΙ, 20) 0, 0. Ὁ ρῶν uxt Ls 63 

στ 20... ἀπ 258, TARINPS 1. HB. 2 (07 ayes 228 
RMX 8). τς fa baat ar ie 87 ἐν UE Sa τ neg les hot | tee 
TRG Bk hy Mo. go OM 207 SoM VOTER: pla oy eens rei cep aie 
τὴν 25.255] 82s yg ages e207 Ree PRI 26.5.5... Ὁ. (ἡ μι γε 90 


SMEG NALS 5... eee ieee, περ ον ΘΑ’ ἐν aiihh vcs he WROTE TST, 
REN, 92. 22) GN «0 kd eg 256) 2, INES VIM. 20-22. ὦν ot! ery) 122 
“ 7 

i 


MK ee at et we! fe oe 33 (Ἢ SVT a ch: a τς {τὴν 2 


918 


2 Sa xvi. 8 


xvii. 30 ; 
x xviii. 
e 2 (on τ - 
see =? A, 
> κτλ δος 


Esth. ix. 17, 18, 22 . 
Jobi.6. 


“a 


XXXVI. 7 
xii. 8 


oe 


i Ging 

Pir hes 

ix. 18 (07) 

XV. : 

xvi. . 

RUS eee 

xviii. 2 (1). 

XViil. 21-25 ony: 
xviii. 35 

Xxiil. 

"ἐὰν os ee Ἢ 
XXxi. 24 (23) . 
xxxv. 8. 4 
XXXV. 10 

XXXVI. 

XXXVii. 5 : 
xxxvii. 9, 18, 22, 0; a 
XXXVii. 39, 40. 

xl. 5 (4) 

xli. 2 (1) 

xli. 11 (10) 

ot ee 

xlv. 7 (6) 

l.g-I5 . 

liii. 3, 4. 

lv. 23 (22) . 

lv. 24 (23) . 

Ixviii. 18 (17) . 
Ixviii. 32, 33 (31, 32) - 
Ixviil. 35 (34) - 

Ixix. 23-29 (22-28) . 
Ixix. 29 (28) 

Ixix. 33 (32) 

Ixxii. 

b> ct Be Be 

xxii. 17 

Ixxvii. 8 (7) 

Ixxxii. 6 


63, 


55» 


. 100, 


INDEXES. 


sixxxv..rr (10) ὦ 


ἘΣ ἘΝ Ἂν 
ΝᾺ. ws ἣν She 
Bun. δι, εἰ eee 
CIES  ..» 
Cx. ρον, 
cxvi. II. Σ 
CXViil. 10-12, 18, : 21. 
CXVill. 25 

CXIX: τοῖν nec 


Prov. 11. τό, - «- 


301.20 πο ἘΣ 
ΧΙ. 22 

XVI. 2s sya te 
ΧΟ a Ree Ἃ 
ΧΙ Ve eens 


Eiecles?v.i4;. 


Isa. 


i. TI-14 

1.01, ὙΌΣ eee 
ἜΣ oie ees 

ie 2). 

iv. 3 

vi. 13 

vii. 3 

vii. I-ix. 6 (7) 
vii.-ix. 

viii. τὰ; 18, 
ὌΠ Π 3 

vill. 3, 4 

ix. 5 (6) 

ix. 6 (7) 

ix. 21 

X. 20-22 

Sore ee See 

x. 5§-xii. 6. 

XI. te tenes 

ied 

xi. 15 

ΧΗ ΝῊ 
EXV1Stie) nee 
SVG, ee eee 
Xxviil. 16 . 

ΧΙ, 25 Ge ee 
ΧΟ τ eee 
XKRLV, ὙΠ. 5s vs 
XXXViii. 10-19 
xxxvili. 18, 19 . 
x]. 3 


.13, 


ΧΙ αν 
x].-liii. . 
x].-Ixvi. 
xin 
χ δῦ. 
xli. 8, 9 
xli. 8-29 
SHS ὦν ς 
xlii. 1-4 
ἈΠ. 6΄ς 
ΣΙ. 1 
xlivs, 2 

Ἐν. : 
ΧΠν. τ - 
livin?) 
Kivi} s 
bbe 
xlix. 1-6 
xixe 6) ; 
Neon 
Miners! 
ttt ee 
Ibbbis aes 
AVE κυ τς 
veri 
lvii. 15. 
lvili. 6. 
lvill. 11 

ee ὺς 
ASI 0s 2 
Ixi. 1-3 

1.15 40° 
Deven DS ie 
Ixv. 16. 
Ixv. 20. 


ὙΠ Gi) is 


ἵν : 
Vii. 3-11 


Vil. 22, 23 


ΧΙ 26... 
xvil. 5-8 
XVil. 10 

XVlil. 2. 
XK 5 
Xxili. 5. 
xxill. 6. 
XXV. 14 

2S HS 

XXVI0'3)- 


TEXTS REFERRED TO. 


: 207 
i Bol 

Ὁ 

Sites 218 
ay tate 26 
Fae 207 
Pt licheie 
Sone LS 
a aves 13 
“ἴω aks 120 
esd 200 

: Ol, 12 
Wane 16 
5 124 
the 85 
seth, 218 
Stas 79 
Brita mc 85 
Ske 200 
a 81 
‘ 26 
δ ΞΟ 
ig Pos ea 
Sel ΟΝ 
100, 179 
Bets, Ὁ ail e7Ao) 
teas. PATO" 
a (ho ae 
: τ 138 
πος MEE 
Pay Ovni 
ΡΣ 71 
ΚΑ Ρ̓Φ ὦ 14 
τα ΠΑ 25 
pear. τὴ 
ον: II 


ere XX1Xc0 eawetecns 
“ xxix. 14 (Sept.) 


‘KERIO 

Lae 8 ay he 

i. AXKIS ΘΙ Ὁ 
cee KXNI LS y 

“ 


XXNI Τὸ, 
ame 2 1. ὡς 
See 
Ili. 31 
Ezek. iii. 21 


“ 


Xlviil. 35 
Dan. vii. 25-27 . 
151 27: 

Xil. I 


Flava a 
5S .1}1..8- 

SOS VIDS 2" ave te 
Κῶ axe LON 

LO ba ea é 


Joel iii. 1, 2 (ii. 28, 29) . 


Sali ds (11: 91)" 

« iii. (ii. 28-32) 
Amos jii.6. - 

So” Skee LL 
One2ien ee 
ΝΠ ΘΙ ὦ er Pes 

SURE IV νον νὰν 

seme 98{4}}. Ὁ as 

να τς τὴν 
Hab. i. 14 . ; 

οὐ ΛΠ Obs: or ye 
ACI: 2s Gale 
ΘΟ τς 

ἐν τ: Ἀτ 


SON eos. κα 


ΝΟ, 1 1.γχ.. . . 
ΟΠ ον ἀν 
OM. I= ὅς ς 
UP ὙΠ oe ce τιν 
fie το {ἴν. 1) 
μα 111.22. {τῦὺ΄ν 8] 


ῳ 
τ 


ῳω ὦ) ὦὉ 
Ge ss Ge 


320 INDEXES. 


PAGE 
5 Wace: χε OE oe hy kee ee ΧΗ AS, | [> on, ὦ ἘΥ 
SIV ANS oo baer Ade ee 63 Py AGI: 20. Σ΄. Canes See 
PENOCH AVI. TAs, fn) os a. eee pet eT 
ξεν Tab 7 ce se ee ee evi, 20) ας 
S ὝἼχυαν τ, 31.) aia eee EC XXVI. 22. 23. 


DFatt, ἢ ἢ. τ a eae ee 12 | Rom. iv. 4 . obs 
Εν oe 7... a Mm ταν, δος ὦ, ὦ Go 


οὐ Αι eae ee τ Ne TZ-2t | nee 
BOs YOU.) cet ee ee 28 KS τς 25, 26, τ 
Ro ον νος το ie ee 28 δ χει ee 
GM: ει CO uyal me hea = Bao > Silat. 

Me hc peyote ὦ τ A Ay 29 ΠΡ 

ee a ee ee eh ae o SIE ee 

=~) Gag wae γα 127 | 1 Cor. xii. 27 . 
ΝΟ ae eee OO ao I eas 


ee ie Pa As be het a eel 48 af SCA ae 
6 σον τα αν προ. 
πον ΥΧΧΙΕΗΙ͂Ζ πλιὸ τς TS Σ,Θοτ, ιν 
Pe MINT. πὸ τὸ ees ee, 35: Gal. Hi: 26 
Sy SEX 73 ah een ΕΣ ἢ 15 | Eph.1. 20, 22 . 


Fo EV To Seed Pane ee a gl TVS ΘΕ ee 

CR AD me eet δὶ ‘> ἀν ΤΡ 
Mark ix. AA, AO, τὸν on dey 74 δ Tyne 

EN Hie Teg eee. Ὁ ty oe 48 “jv. 25-32. 


ξεν χε 52 Pil ei eee 48 | Col. i. 18 

aut 325.35 me Mera FOO “iil. 5-9. 

PN GEV2A ns on. line eee OF | XY Thessagsaeory 
A 9 Po] Ai Roe en Se Or 1 2. ἘΠΕΞΒ. ΠΤ: 
παν Se: ws oN ia Re oe | SLED, 6 


Ὡς ΡΥ τω ὙΠ. τ 62 «359 
ἀπε νι 26..».. Ὁ ς ον το. ime Fehr. Lr 
ΕΣ τὰ ROR ie 28 “ji. 1-6 
RNR, ES co: on ap ms AR te nae eee 85 Sei Ὡς 
go <p ee ee ΕΣ ao “Se et 
gfe oe 2 re ee a 6 ἘΣ ΤΑ 
αὐ τε Ὡς δι ΟἹ ΩΣ 
oA ον -πτ 73 πα ey jee  . 
John i. 27 προ re LED εχ σι, Map bee 
Soe Re εν nm Sue rw os | OF MX, 3O-3Qiss iad ot 
Se fo Pe Se Ph, eee 16 ν᾿" 
op Ey RS gee eee) © Sis 25) πὸ - 
kD κι Cole /o hy | ἮΝ ΓΑ Eee 89 “. ὙΠ 20 ee 
MILES, νι wk bee 7 | ‘aS, M 22 Ss ne eter 
Pee UR νι ς ταν is 16 «SiG sae. ees ean 
SPICE noe ns we OX € WEN7. wo lea! a, eee 


S S34 35r ee eo ws 208} Ret i226 5) ee 
ML AR ye eee wt Gs 88.} ΒΟ σου 
PEW 285 ὅν 0: to's. TIO (XV. 3) de so oat 
ΠΝ, bi, a fs )e) oe. XO * xix. 52, 13, 10's, «a Be 


MONS i kre 
ely} ce aaa 
nox 

bya 

sity E 
bx pan . 
mw... 
DIN 


ALP Msc 
=) vee 
ms 
Ϊπ9. 
ἀδυνατεῖν 
Βύσ τς: 
δωρεών 
ἐλωΐ 


émtyauBpevew . 
Anvoc . 
Ναζαρέτ. . 
νεῶνις. 


HEBREW WORDS, —GREEK WORDS. 


IV. — HEBREW 


PAGE 

ean ἘΝ a 72 
ων 87 
pore ic 36 
Sages | dice 

93 

ore Ten terns 53 
᾿ go 

IOI 

247 

Boe WG) 

Rae er io: 


WORDS. 


τὸν. 
iN 

DST) : 
Veh oe 
ea a) 


V. — GREEK WORDS. 


O. Wy Tesh ahh 
Jo 4 


νῖκος. 
παρθένος. 
ποιμαινεῖν 
προλήνιον 
τρώγων 

ὑποζύγιον 
ὑπολήνν . « + 


321 


36 


THE BEGINNINGS OFHISTORY 


According to the Bible and the Traditions of the Oriental Peoples. From 
the Creation of Man to the Deluge. By Francois LENORMANT, 
Professor of Archeeology at the National Library of France, etc. 
(Translated from the Second French Edition), With an introduction 
by Francis Brown, Associate Professor in Biblical Philology, 
Union Theological Seminary, 


1 Vol., 12mo, 600 pages, ~ - - $2.50. 


The book is not more erudite than it is absorbing in its interest. It has 
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in revelation, but a devout confessor of what came by Moses ; as well as of what came 
by Christ. In this explanation of Chaldean, Babylonian, Assyrian and Phenician 
tradition, he discloses a prodigality of thought and skill allied to great variety of pur- 
suit, and diligent manipulation of what he has secured. He‘ spoils the Egyptians ’ 
by boldly using for Christian Purposes materials, which, if left unused, might be 


related to the religious history of mankind, than if it is taken primarily as one account, 
by one man, to one people. = - Ὁ While not claiming for the author the 
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soundest conclusions, we can assure our readers of a diminishing fear of learned un- 
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*5® For Sale by all booksellers, or sent, post-paid, upon receipt of price, 


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LECTURES sON: HOMILETIGS: 
By Professor AUSTIN PHELPS, D.D. 


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